[156] Ibid., p. 383.
[157] Ibid., p. 211.
[158] Ibid., 3, p. 171: “Quod ex nullis operibus peccata remittuntur, sed sola misericordia Dei non imputantis.” Cp. p. 175.
[159] Cp. on Concupiscence, in the Commentary on the Psalms, Denifle, 1², p. 441 f. and pp. 453, 476. A. Hunzinger, “Lutherstudien,” 1; “Luthers Neuplatonismus in den Psalmvorlesungen,” Leipzig, 1906, Preface: “Denifle’s ‘Luther’ is correct; Luther during the first years of his literary activity stood on Catholic ground; nor is it by any means the case that from the beginning the reforming element was contained in germ in Luther’s theology.” On the other hand, the elements which were to lead him to take the step from the obscure theology of the Commentary on the Psalms to the heretical theology of 1515-16—viz. his false mysticism and misapprehension of the Epistle to the Romans—were already present. The most suspicious passage in the Commentary on the Psalms is 4, p. 227, which points to the continuance of his doubts regarding predestination; he says that Christ had drunk of the chalice of suffering for the elect, but not for all. See the next note, especially the first quotation.
[160] Weim. ed., 4, p. 295: “Anima mea est in potestate mea et in libertate arbitrii possum eam perdere vel salvare eligendo vel reprobando legem tuam.” Concupiscence has not yet become original sin itself, but is still a mere relic of the same (3, pp. 215, 453). Köstlin, in “Luthers Theologie,” 1², p. 66, quotes other passages from the Commentary on the Psalms, thus, 3, p. 584: God is more ready to have mercy on us than we are to beseech Him; but He is unable to have mercy on us if our pride proves a hindrance (“quando nos nolumus ... prohibente nostra superbia”). In his marginal notes on Peter Lombard (written 1509) Luther had rightly said: “Liberum arbitrium damnatur quia ... gratiam ... oblatam et exhibitam non acceptat vel acceptam non custodit.” “Werke,” Weim. ed., 9, p. 71.
[161] Weim. ed., 3, p. 546: “Desideriis ait apostolus, carnis non esse obediendum, nec regnare peccatum debere licet esse desideria et peccata in carne prohiberi non possit.... In mediis tentationibus eundum est, as the Israelites passed through the Red Sea. Sentiri et videre et experiri oportet bonitates et malitias carnis, sed non consentire.”
[162] Ibid., 3, p. 603: “Residuum præteritorum bonorum [of the original state] quod in affectu remansit syntheresico.” On the syntheresis and Luther’s early views on this subject see Köstlin, “Luthers Theologie,” 1², p. 51 f., 125.
[163] Weim. ed., 4, p. 295, cp. above, p. 74, n. 9.
[164] Ibid., 3, pp. 89, 101, 200; 4, p. 204 f., 309.
[165] Ibid., 4, pp. 262, 309.