Martin Luther : the hero of the reformation 1483-1546 / by Henry Eyster Jacobs . ead of the Reformed Augus-tinians. In his visitations to Erfurt he becameacquainted with Luther and his spiritual the utmost freedom the young monk disclosedto him the secrets of his heart. Staupitz told himthat the difficulty was that he was constantly tryingto find sins where there were none, and that hisconfessions were occupied with matters that wereabsolutely trivial. When Luther spoke of his fearof Christ, Staupitz answered: * That is not Christ,for Christ does not terrify ; He only
Martin Luther : the hero of the reformation 1483-1546 / by Henry Eyster Jacobs . ead of the Reformed Augus-tinians. In his visitations to Erfurt he becameacquainted with Luther and his spiritual the utmost freedom the young monk disclosedto him the secrets of his heart. Staupitz told himthat the difficulty was that he was constantly tryingto find sins where there were none, and that hisconfessions were occupied with matters that wereabsolutely trivial. When Luther spoke of his fearof Christ, Staupitz answered: * That is not Christ,for Christ does not terrify ; He only he explained his difficulties concerning pre-destination, Staupitz advised that, whenever he con-sidered the subject, he should think of the woundsof Christ, and all his controversial zeal wouldvanish.* Many years after, Luther wrote: If , or rather God, through Dr. Staupitz, hadnot aided me in this, I would have been long since Luthers Letters, edited by De Watte and Seidemann (subsequentlyreferred to as De Wette), 4: 187 ; Op. ex., 6: 296 ; Erlangen, 57 DR. STAUPITZ. AFTER A CONTEMPORARY OIL PAINTING IN THE AUGUSTINIAN MONASTERYAT SALZBURG. i5o8] In the Cloister 31 in hell. Staupitz warned against the dangerof trusting to his own powers, and taught mans in-ability to do aught, except by the grace of God,upon which man is to implicitly trust. The truemeaning of repentance was, likewise, explained asa habit, or state of heart and life, rooted in love toGod, rather than an act or a succession of explanation afterwards emerged in the veryfirst of the Ninety-five Theses of 1517. Ordained to the priesthood in 1507, his first cele-bration of the Mass was an occasion of peculiar in-terest. Cantate Sunday, May 2d, was designatedas the time, with especial reference to the conven-ience of his father, who, deeply offended by hisentrance into the monastery, had pronounced theson a madman, but had been softened by the death,from plague, of two other sons. He
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