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A History of the Reformation (Vol. 1 of 2)

Und Sanct Peters erste Epistel


387 Loofs, _Leitfaden_, etc. p. 345.

_ 388 Luther's Works_ (Erlangen edition), xxxi. 273; in _Die Kleine Antwort auf Herzog Georgen naehestes Buch_.

_ 389 Luther's Works_ (Erlangen edition), xxxi. 278, 279.

390 Harnack, _History of Dogma_, vii. 182.

391 Loofs, _Leitfaden_, etc. p. 346.

_ 392 Luther's Works_ (Erlangen edition), xxii. 15. Cf. xlviii. 5: "If thou holdest faith to be simply a thought concerning God, then that thought is as little able to give eternal life as ever a monkish cowl could give it."

_ 393 Luther's Works_ (2nd Erlangen edition), xiii. 301.

_ 394 Luther's Works_ (Erlangen edition), lxiii. 125.

395 The case of Bernard of Clairvaux is especially interesting, for we might almost call him a _doppel-gaenger_ (as the Germans would say)--two men in one. In his experimental moods, when he is the great revivalist preacher, exhibited in his sermons on the _Song of Songs_ and elsewhere, everything that the Christian can do, say, or think, comes from the revelation of God's grace within the individual, while in his more purely theological works he scarcely ever frees himself from the entanglements of Scholastic Theology.

The doubleness in Bernard has been dwelt upon by A. Ritschl in his _Critical History of the Christian Doctrine of Justification and Reconciliation_ (Edinburgh, 1872), pp. 95-101.

396 These annotations, glosses, and notes of lectures have been collected and published in volumes iii. and iv. of the Weimar edition of _Luther's Works_. The most important phrases have been carefully extracted by Loofs in his _Leitfaden_, pp. 345-352.

397 A. Harnack, _History of Dogma_, vii. 183.

_ 398 Ibid._ vii. 184.

_ 399 Luther's Works_ (2nd Erlangen edition), xv. 540.

_ 400 Luther's Works_ (2nd Erlangen edition), xv. 542.

_ 401 Luther's Works_ (2nd Erlangen edition), xiv. 294.

402 Dilthey, _Archiv fuer Geschichte der Philosophie_, v. ii. 358.

_ 403 Examen Concilii Tridentini_ (Geneva, 1641), pp. 134 f.

404 The mediaeval fourfold sense in Scripture was explained by Nicholas de Lyra in the distich:

"_Litera_ gesta docet, quid credas _Allegoria_, _Moralis_ quid agas, quo tendas _Anagogia_."

It is expounded succinctly by Thomas Aquinas, _Summa Theologiae_, I. i. 10.

405 Matt. xiii. 31.

406 Song of Songs, ii. 15.

_ 407 Lettres a jeunes gens_, a Eugene l'hermite (Paris, 1863).

408 Cf. above, p. 200.

409 Cf. above, p. 151.

410 Luther is continually reproached for having called the Epistle of James an Epistle of straw; it is forgotten that he uses the term comparatively (_Prefaces to the New Testament; Works_ (Erlangen edition), lxiii. 115): "Summa, Sanct Johannis Evangelium, und seine erste Epistel, Sanct Paulus Epistel, sonderlich die zu Roemern, Galatern, Ephesern, und Sanct Peters erste Epistel, das sind die Buecher, die dir Christum zeigen und alles lehren, das dir zu wissen noth und selig ist, ob du schon kein ander Buch noch Lehre nimmermehr sehest noch hoerist. Darumb ist Sanct Jakobs Epistel ein recht strohern Epistel _gegen sie_, denn sie doch kein evangelisch Art an ihr hat."


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