[775] Cp. M. Scheibe, “Calvins Prädestinationslehre, ein Beitrag zur Würdigung der Eigenart seiner Theologie und Religiosität,” Halle, 1897, p. 12.
[776] Taube, p. 39.
[777] Kattenbusch, p. 11 f.: “Adam’s sin, from which springs the depravity of the human race, was [according to Luther] called forth by God Himself ... Adam could not avoid acting contrary to the command.”
[778] “De servo arbitrio,” p. 633 = 154: In order that faith may reign, everything must be hidden “sub contrario obiectu, sensu, experientia.... Hic est fidei summus gradus, credere illum esse clementem qui tam paucos salvat, tam multos damnat, qui sua voluntate nos necessario damnabiles facit.” Against this Taube remarks (p. 41): “Theological criticism cannot fail to assert that the Christian faith, viz. belief in a God of almighty and holy love, becomes impossible, if He arbitrarily predestines so many, indeed, the greater part of mankind, to damnation, and is the creator of sin.... In this case faith in the Christian God, and also morality generally, could only remain despite such theological theories.”
[779] P. 632, 633 = 153, 154. Cp. Luther’s Commentary on Romans, 1515-1516, on the humility and despair of self which brings about justification (vol. i., p. 217 ff.).
[780] Taube, dealing with certain Protestants, who, after having duly watered down some of Luther’s theological peculiarities, assert that “the feeling of responsibility is satisfactorily explained in his theology.”
[781] P. 783 = 362 seq.
[782] P. 784 = 363: “Si movet, quod difficile sit, clementiam et æquitatem Dei tueri, ut qui damnet immeritos,” etc.
[783] Ibid., and p. 785 = 365.
[784] Taube, p. 41 ff.