Luther. Grisar Hartmann
rel="nofollow" href="#ulink_f01ab0e3-436a-511f-af4c-7c63cf18d0fa">[316] “Opp.,” ed. Antv., 1706, p. 457.
[317] “Werke,” Erl. ed., 24², p. 375, in his exhortation to the clergy.
[318] More on this below. He repeats this accusation several times, also in the context of the previous passage. He is confusing natural good works with supernatural and meritorious good works.
[319] Mathesius, “Tischreden” (Kroker), p. 173. Uttered between the 7th and 24th August, 1540.
[320] Cp., for instance, Occam, “In libros sententiarum,” Lugd., 1495, l. 3, q. 8 to 1. The passage “Nunc autem manent fides,” etc., is the only one mentioned, with the reference “Ad. Cor.” Of any exegetical application there is no question whatever. Speculative theology left biblical interpretation too exclusively to the perfunctory Bible lecturers, and assumed as well known and proved what should first have been positively established.
[321] Lauterbach, “Tagebuch,” p. 18. Cp. “Colloquia,” ed. Bindseil, 3, p. 270.
[322] See above, p. 83.
[323] Denifle-Weiss, 2, p. 300 ff., where the danger to the faith which lay in the foundation tendency of Nominalism is strongly emphasised, but where it is also admitted that the consequences were not actually drawn, and that it required “centuries of thought before the questions raised were pursued to their bitter end,” p. 303.
[324] “Werke,” Weim. ed., 9, p. 27.
[325] “Parvulus philosophiæ naturalis,” Lips., 1499, fol. 136. N. Paulus, “Der Augustiner Barth. Arnoldi v. Usingen” (Strasburg “Theol. Studien,” 1, 3), p. 4.
[326] Ibid., fol. 18; Paulus, ibid., p. 5.
[327] Paulus, p. 17; Oergel, “Vom jungen Luther,” p. 131.
[328] Cp. e.g. Luther’s theses in Drews’ Disputations, p. 42: “Ratio aversatur fidem, Solius Dei est, dare fidem contra naturam, contra rationem, et credere.” It belongs to the year 1536.
[329] “Opp. Lat. var.,” 5, p. 335; “Responsio ad Catharinum.” Cp. Weim. ed., 8, 127: “De Thoma Aquino, an damnatus vel beatus sit, vehementissime dubito.... Multa hæretica scripsit et autor est regnantis Aristotelis, vastatoris piæ doctrinæ.” He continues, saying that he is entitled to hold this opinion, “qui educatus in eis sim et coætaneorum doctissimorum ingenia expertus, optima istius generis scripta contemplatus.” So in “Rationis Latomianæ confutatio” (1521).
[330] Letter of May 9, 1518, “Briefwechsel,” 1, p. 190.
[331] Denifle-Weiss, 1², p. 610, n. 1.
[332] “Werke,” Weim. ed., 5, p. 22; “Operationes in psalmos.” Written in 1519 ff.
[333] Above, p. 137, note 5.
[334] “Werke,” Weim. ed., 2, p. 401.
[335] Cp. Denifle, 1¹, p. 554, where he refers to a “Treatise on the preparation for grace” to appear in his second volume, but which is not contained in the second volume edited by A. Weiss.
[336] “Schol. Rom.,” p. 110. “O stulti, O Sawtheologen.” He is referring to the “theologi scholastici,” p. 108, “nostri theologi,” p. 111.
[337] “Werke,” Weim. ed., 2, p. 414.
[338] Biel, in 2 Sent., dist. 30, q. 2 ad 4 (Brixiæ, 1574): “Rectitudo autem naturalis voluntatis, eius sc. libertas, non corrumpitur per peccatum; illa enim est realiter ipsa voluntas, nec ab ea separabilis.” Cp. however Biel’s other passage, quoted by Denifle-Weiss, 1, p. 535, n. 4, where he speaks differently. The teaching of the school of Occam deserves more careful examination than has hitherto been bestowed on it, and perhaps the Luther studies which have been so actively carried on of late will promote this. Meanwhile we must give a warning against statements which presuppose an excessive alienation of this school from the general teaching of the Church. Occam has recently been represented by the Protestant party, in discussions on Luther’s development, as the “outspoken antipodes of mediæval Christendom,” “whose aim it clearly was to strike at the very root of the ancient Christian view of the Redemption by grace.” Revelation was to him merely a “collection of unreasonable doctrines,” and the Bible a “chance jumble of unreasonable Divine oracles.” As a matter of fact, he always recognised in the teaching of the Church the correct interpretation of Scripture, and was under the impression that his teaching on the Redemption was conformable with the Church’s interpretation. We are also told that he always restricted infallibility to Holy Scripture, denying it to the Councils; that, with regard to the doctrine of grace, he assailed the teaching of the Schoolmen according to which grace was to be considered as “Divine matter,” and took the forgiveness of sins to mean merely the non-imputation of sin; that Luther’s proofs of the omnipresence of the body of Christ had been anticipated by Occam, and that, in the same way, his teaching with regard to the right of worldly authorities to reform the Church was also to be found in Occam. As regards Occam’s ecclesiastico-political ideas it is quite true they pervade Luther’s theses, nevertheless Occam’s erroneous doctrines on the constitution of the Church were not studied in the schools through which Luther had passed, but only those on Scholasticism: they are also never quoted by Luther in defence of his teaching.
[339] Sess., vi., c. 1.
[340] Cp. p. 140, note, where: “Rectitudo naturalis voluntatis est libertas voluntatis,” etc., precedes the first words quoted.
[341] “Qualitas corporalis inclinans appetitum sensitivum,” etc., and “qualitas carnis inordinata inclinans,” etc. In 2 Sent., q. 26; in 3 Sent., q. 2; Quodlib., 3, q. 10; Denifle, 1¹, p. 843.
[342] In 3 Sent., dist. 27, art. 3, quoted further on p. 155, n. 1. Cp. Denifle-Weiss, 1², p. 535, n. 4, and p. 536 ff.