2, p. 312.
[731] Melanchthon said on one occasion, according to Waltz (see above, p. 278, n. 2), p. 326: “Leo habet oculos χαροπούς (bright-eyed), Lutheri oculi sunt χαροποί, et habebant leonem in ascendente (probably “habebat,” viz. Luther in his Horoscope). Et tales plerumque sunt ingeniosi ... They were brown eyes, “circuit circulus gilvus.”
[732] Joh. Oldecop’s “Chronik” (ed. K. Euling, Tübingen, 1891), pp. 36, 49. He says of Luther’s friend Lang, whose lecture on the Epistle to Titus he had heard: “dat he ein hoifferdich monnik was und let sik vele bedunken,” i.e. that he was a proud monk thinking not a little of himself.
[733] Ibid., p. 40. P. 17, of the Erfurt days: He spoke against everyone with a strange audacity and would give way to no one. P. 28: Martin was always wanting to be in the right and liked to pick a quarrel.
[734] “Schol. Rom.,” p. 301.
[735] Ibid., p. 317: “Nunc omnes fere desipiunt (this is about the Church’s fasts) ... ut rursum (populus) apostolis indigeat ipsis, ut veram disceret pietatem
[736] Ibid., p. 199.
[737] Seneca, Ep. 45, 4.
[738] “Schol. Rom.,” p. 111. Here the term “Sawtheologen” occurs.
[739] Cp. Braun, “Concupiscenz,” p. 89.
[740] Fr. Loofs, “Leitfaden zum Studium der Dogmengesch.,”4 1906, p. 690. Cp. above, pp. 127 ff., 130 ff., etc., on Luther’s ignorance of Scholasticism.
[741] August 24, 1516, “Briefwechsel,” 1, p. 47.
[742] “Schol. Rom.,” p. 335.
[743] Ibid., p. 300.
[744] “Schol. Rom.,” p. 243.
[745] Ibid., p. 272.
[746] Ibid., p. 287.
[747] To Spalatin, December 14, 1516, “Briefwechsel,” 1, p. 73.
[748] The Operationes in Psalmos with the letter of May 27, 1519, “Briefwechsel,” 1, p. 480 ff.
[749] “Adeo infeliciter cessit opulentia et potentatus ecclesiæ.” Ibid., p. 482.
[750] In “Briefwechsel,” 1, p. 9, Luther’s receipt. See ibid., p. 10, n. 2, for the discreditable and incorrect tales concerning Luther, which grew up around this gift.
[751] Letter of middle of May, 1519, “Werke,” Erl. ed., 53, p. 9. (“Briefwechsel,” 2, p. 35.)
[752] “Schol. Rom.,” p. 319.
[753] Ibid., p. 310.
[754] Ibid.
[755] “Schol. Rom.,” p. 298.
[756] Ibid., p. 299.
[757] Ibid., p. 309.
[758] Ibid., p. 322 f.
[759] Ibid., p. 323.
[760] “Werke,” Weim. ed., 3, p. 486. Cp. p. 207. Commentary on Psalms.
[761] From the sermon on married life, 1519, 1 ed., “Werke” Weim. ed., 9, p. 213.
[762] “Opp. Lat. exeg.,” 19, p. 100.
[763] P. 228. Where he here speaks of “sin,” it is more probable that he means concupiscence.
[764] “Schol. Rom.,” p. 100.
[765] Ibid., p. 102.
[766] See above, p. 72, n. 2.
[767] “Schol. Rom.,” p. 109. Cp. above, p. 92, n. 1.
[768] “Sermo do pœnitentia,” “Werke,” Weim. ed., 1, p. 321.
[769] “Opp. Lat. exeg.,” 19, p. 100. Cp. his statement in his first answer to Prierias that zeal for sacramental penance could only endure by a miracle, “Werke,” Weim. ed., 1, p. 649 f. On the other hand, he speaks of experiences he had had on the reception of grace, seemingly referring to his confessions: “Probavi sæpius infusionem gratiæ fieri cum magna animi concussione.” This appears in the Assertio omnium articulorum (1520). “Werke,” Weim. ed., 7, p. 91 ff. “Opp. Lat. var.,” 5, p. 154. According to the teaching of all ascetics the reception of grace imparts peace and joy in God. Luther, however, infers from his abnormal feelings: “Sis ergo certus: simul dum homo conteritur, simul gratia infunditur, et in medio terrore diligit iustitiam, si vere pœnitet.” Weim. ed., 7, p. 117; “Opp. Lat. var.,” 5, p. 189.