Grisar Hartmann

Luther


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Thus grace is not necessary to fulfil the law, save by reason of God’s new exaction which goes beyond the law. Who will put up with these sacrilegious views?” Assuredly his indignation against Scholasticism would have been righteous had its teaching really been what he imagined. In the same way, and with similarly strong expressions, he generalises what he had learnt in his narrow world at Erfurt and Wittenberg, and ascribes to the whole of Christendom, to the Popes and all the schools, exactly what the Occamists said of the results of original sin being solely confined to the lower powers. Here, and in other connections too, he exclaims: “the whole Papacy has taught this, and all the schools of Sophists [Scholastics].” “Have they not denied that nature was ruined by sin when they assert that they are able to choose what is good according to the dictates of right reason?”[356]

      From his antagonism to such views, an antagonism we find already in 1515, when he was preparing for his lectures on the Epistle to the Romans, sprang his own gloomy doctrine of the death of free will for good, and the poisoning of human nature by original sin. With its first appearance in the lectures mentioned we shall deal later.

      Here a more general question must first receive an answer. How came the youthful Luther to absorb into his life the views above described without apparently shrinking in the least from the opposition to the Church’s teaching manifest in them?

      To these two answers a third must be added, which turns upon the character of Luther in his youth. His extreme self-sufficiency blinded him, and his discovery of real errors in the theology in which he had been trained drove him in his impetuosity to imagine that he was called, and had the right, to introduce an entirely new theology. His searching glance had spied out real mistakes; his strength and boldness had resulted in the bringing to light of actual abuses; his want of consideration in the pointing out of blemishes in the Church had, in some degree, been successful and earned for him the applause of many; his criticism of theology was greeted as triumphant by his pupils, the more so as the Doctors he attacked were but feeble men unable to reply to so strong an indictment, or else living at a distance (in Erfurt). The growing self-consciousness, which expresses itself even in the form of his controversial language, must not be disregarded as a psychological fact in the problem, one, too, which also helped to blind him to the real outcome of his work.