Luther. Grisar Hartmann

is altogether done away with.... God’s grace alone works for salvation, and predestination is the only cause of salvation in those who are justified.”

[447] Denifle, “Luther und Luthertum,” 1¹, more particularly from p. 413; Denifle-Weiss, 1², more particularly from p. 447; Denifle, 1², “Quellenbelege,” p. 309 ff.

[448] See Joh. Ficker, “Luthers Vorlesung über den Römerbrief,” Leipzig, 1908, p. xxv. ff., xxx.

[449] Cp. Grauert, “P. Heinrich Denifle,” 1906, p. 53 ff. Grauert referred to J. K. Oetrich, “Entwurf einer Gesch. der Bibliothek zu Berlin” (1752, p. 63).

[450] On the glosses and scholia generally, see above, p. 63.

[451] See above, p. 93 f.

[452] See below, chapter viii. 1.

[453] Cod. Vat. palat. 1826, fol. 77; Denifle, 1², “Quellenbelege,” p. 313 f.; Ficker, “Rom. Schol.,” p. 2 f.

[454] “Werke,” Weim. ed., 4, p. 227.

[455] Ficker, p. 1.

[456] “Schol. Rom.,” p. 21 ff. Denifle had only stated generally that Luther taught absolute predestination, without quoting the passages in the Commentary. Cp. Fr. Loofs, “Dogmengesch.,”⁴ p. 709, n. 8.

[457] “Schol. Rom.,” p. 22 f.

[458] Ibid., p. 22 f.

[459] Ibid., p. 23.

[460] “Schol. Rom.,” p. 24.

[461] With regard to the fact of Luther’s tendency to a fear and terror of God, O. Scheel says (“Die Entwicklung Luthers, Schriften des Vereins für Reformationsgesch.,” No. 100, Leipzig, 1910, pp. 61-230, p. 80): “We possess statements from Luther’s own pen during his life in the monastery which show that the thought of death and Divine Judgment moved him deeply. The words, that the countenance of the Lord is upon us, are [to him] terrible.... We see one fear succeeding the other in the face of sudden death ... the thought of God the Judge inspires him with horror.... It is possible that the manner in which these feelings express themselves was connected with morbid dispositions, that the attacks of fear which suddenly, without apparent cause, fell upon him, were due to an unhealthy body. That the assaults reacted on his bodily state is probable. The root of the fear, however, lies in the lively conviction of the righteous Judgment of God.” W. Braun (“Die Bedeutung der Concupiscenz in Luthers Leben und Lehre,” p. 295) thinks that “Luther’s assaults in the monastery were a mystical exercise. He experienced what Tauler and the ‘Theologia Deutsch’ relate regarding the consuming inward fires of Purgatory. Luther mentions that Tauler [like himself!] was acquainted with the ‘horror conscientiæ a facie iudicii Dei.’” “Werke,” Weim. ed., 5, p. 203.

[462] “Schol. Rom.,” p. 20 f.

[463] Ibid., p. 323.

[464] Ibid., p. 322.

[465] Ibid., p. 222 f.: “Hii (qui vere bona faciunt) sciunt quod homo ex se nihil potest facere,” in contradistinction to the “Pelagians,” who “libertati arbitrii tribuunt facere quod est in se, ante gratiam.”

[466] “Schol. Rom.,” p. 221.

[467] Ibid., p. 323.

[468] Ibid., p. 221.

[469] Ibid., p. 223.

[470] Ibid., p. 214.

[471] Ibid., pp. 215-20.

[472] “Schol. Rom.,” p. 226.

[473] Ibid., p. 223: “Si enim vellent quod vult Deus, etiamsi damnatos et reprobatos vellet, non haberent malum; quia vellent, quod vult Deus, et haberent in se voluntatem Dei per patientiam.”

[474] Ibid., p. 217.

[475] Ibid., p. 217 f.

[476] “Schol. Rom.,” p. 225.

[477] Ibid., pp. 208, 209, 210.

[478] “Schol. Rom.,” p. 219.

[479] Ibid., p. 221.

[480] Bonaventure, in iii., dist. 27, a. 2, q. 2: “Amor concupiscentiæ non repugnat amori amicitiæ in caritate,” etc. Cp. Thom. Aquin., 2-2, q. 23, a, 1.

[481] “Schol. Rom.,” pp. 210, 218.

[482] Ibid., p. 227.

[483] “Schol. Rom.”

[484] Ibid., pp. 227, 228.

[485] Ibid., p. 224.

[486] Ibid.,