[445] Köhler, p. 261. Köhler says that Tauler “laid great stress on the Divine initiative”; but so did the Scholastics and the Fathers.
[446] Hunzinger, “Neue kirchl. Zeitschr.,” ibid., p. 985 f. “We may say that German mysticism achieved what it did in Luther in union with his study of the Epistle to the Romans.” “Thus the acute change from Indeterminism to religious Determinism took place in Luther under the direct influence of German mysticism. In the ‘De servo arbitrio’ it attained its extremest limit. This is not explained [more correctly, entirely explained], as some have thought, by Occamism, but by German mysticism.” P. 987: After his period of mysticism Luther took leave altogether of the semi-Pelagianism and Indeterminism of Scholasticism. On p. 988 Luther’s standpoint is thus stated: “Any concurrence between free will and its faculties and grace, or any kind of preparation for grace, 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.