[402] “Opp. Lat. var.,” 6, p. 423; Weim. ed., 10, 2, p. 204. Contra regem Henricum.
[403] To Prince George or John of Anhalt, June, 1541, “Briefe” (de Wette), 6, p. 284.
[404] Cp. Denifle-Weiss, 1², p. 614 ff.
[405] “Opp. Lat. var.,” 6, pp. 397, 399, 400, 425; Weim. ed., 10, 2, pp. 188, 189, 190, 206. Contra regem Henricum.
[406] Lauterbach, “Tagebuch,” p. 18. After speaking of Occam as “ingeniosissimus” he says: “illius studium erat, res dilatare et amplificare in infinitum.”
[407] H. Böhmer, “Luther im Lichte der neueren Forschungen (1910), p. 53. “What made such a deep impression on him? [in the works of Augustine]. First, if we may believe the notes in his own hand in the copy he chiefly used (‘Werke,’ Weim. ed., vol. ix.), more particularly Augustine’s mystico-philosophical considerations on God, the world, the soul, the worthlessness of all earthly things, and felicity in God. These ideas, however, were hardly quite new to him. He had already met with them, for instance, in Bernard of Clairvaux and other mystics.” That they should have “impressed him so forcibly,” as Böhmer rightly remarks, was largely owing to the fact that his ear caught in them echoes of the ideas germinating in his own mind.
[408] Cp., e.g., Tauler’s complaint against those who misuse the directions of the mystics in the sense of ethical passivity, i.e. of Quietism: “They blindly mislead their nature and become careless of all good works,” etc. “They sink into a dangerous natural quietude ... without the practice of virtue.” “Man,” on the contrary, “must recognise the commandments of God and the Church and resolve to keep the same.” “Tauler’s Sermons,” ed. Hamberger, 1, p. 194 f. Cp. J. Zahn, “Einführung in die christl. Mystik,” Paderborn, 1908, p. 313 ff.
[409] To George Leiffer, April 15, 1516, “Briefwechsel,” 1, p. 31.
[410] With regard to his ideas of the supposed animosity of mysticism for Scholasticism, W. Köhler says (“Luther und die Kirchengesch.,” 1, 1, Erlangen, p. 285): “the opposition between mysticism and Scholasticism, which has become historic, was never so acute as it appeared to Luther’s imagination. In principle, Scholasticism and mysticism stand on the same ground, one being the necessary complement of the other.”
[411] From Dungersheim’s “Dialogus adversus M. Lutherum”; Enders, “Briefwechsel,” p. 180.
[412] “Briefwechsel,” 1, p. 55: “iuxta Taulerum tuum.”
[413] “Schol. Rom.,” p. 205.
[414] “Schol. Rom.,” p. 135, he says of the earthly minded: “Nullus [est] eius Deus creator, quia non vult esse nihil, cuius ille sit creator. Nullius [read nullus] est potens, sapiens, bonus, quia non vult in infirmitate, stultitia, penalitate sustinere eum.”
[415] Ibid., p. 138, in the passage: “Quia charitas Dei diffusa est in cordibus nostris” (Rom. v. 5): “’Charitas Dei’ dicitur, quia per eam solum Deum diligimus, ubi nihil visibile, nihil experimentale nec intus nec foris est, in quod confidatur aut quod ametur aut timeatur, sed super omnia in invisibilem Deum et inexperimentalem, incomprehensibilem, sc. in medias tenebras interiores rapitur, nesciens quid amet, sciens, autem quid non amet, et omne cognitum et expertum fastidiens et id quod nondum cognoscit, tantum desiderans.... Hoc donum longissimo abest ab iis, qui suas iustitias adhuc vident et diligunt et non visis tristantur.” He thinks he must rise superior to such self-righteous, to whom his brother monks, who are zealous for good works (the Observantines?), belonged.
[416] See above, p. 43. We shall deal later with his further relations with Lang, with whom he shared an inclination to mystic studies and leanings.
[417] This is one of the seven old books discovered there in 1889-90; the glosses added by Luther to the same were edited by Buchwald in the Weim. ed., volume ix. For the glosses to Tauler, see ibid., p. 95 ff.
[418] Weim. ed., 9, pp. 98, 102 f. The real action of God on the spirit is that which takes place through Him “ignorantibus et non intelligentibus nobis id quod agit.” He complains: “Etsi sciamus quod Deus non agat in nobis, nisi prius nos et nostra destruat ... non nudi stamus in mera fide”; but the “nuda fides” is necessary because God acts contrary to our ways of thinking and does what we may fancy to be “ex diabolo.” Such exhortations to confide ourselves blindly to a higher direction may be right, but one naturally asks how is the fact of this guidance from on high to be guaranteed and distinguished from a mere leading astray. Luther in his public life simply assumed his mission to be divine because he felt it to be such (see vol. iii., xvi., 1 and 2), and because he persuaded himself that he was being led by inspiration from above “like a blind horse” to fight against Antichrist.
[419] Weim. ed., 9, p. 103: “Nullius exempli passionem vel operationem oportet sibi præstituere, sed indifferentem et nudam voluntatem habere,” etc.
[420] Ibid., p. 98 f.
[421] Ibid., p. 98: It is true he thinks he is explaining what precedes: “Nota, quod divina pati magis quam agere oportet.”
[422] Ibid., p. 104. Cp. p. 103: “Deus est intimior rebus ceteris quam ipse [i.e. ipsæ] sibi,” etc.
[423] See J. Zahn, “Einführung in die christl. Mystik,” p. 320. Reference may be made to this excellent work for the historical proofs, even from Tauler, into which we are not able to enter; p. 291, on the “Erlöschen der Ichheit.”
[424] Zahn, ibid., pp. 331, 327.
[425] “Sermons,” ed. Hamberger, 2, p. 131; in the sermon on Luke xv. 8 ff. Cp. Zahn, p. 343 ff. “Ueber die Prüfungen im mystischen Leben.”
[426] “Schol. Rom.,” p. 135 seq., p. 138: “Charitas Dei, quæ