dogmengesch. Stellung, in the "Theol. Studien und Kritiken," 1879. Ludwig Keller: Johann
von Staupitz, und das Waldenserthum, in the "Historische Taschenbuch," ed. by W.
Maurenbrecher, Leipzig, 1885, p. 117–167; also his Johann von Staupitz und die Anfänge der
Reformation, Leipzig, 1888. Dr. Keller connects Staupitz with the Waldenses and Anabaptists,
but without proof. Kolde: Joh. von Staup. ein Waldenser und Wiedertäufer, in Brieger’s
"Zeitschrift für Kirchengesch." Gotha, 1885, p. 426–447. Dieckhoff: Die Theol. des Joh. v.
Staup., Leipz., 1887.
In this state of mental and moral agony, Luther was comforted by an old monk of the convent
(the teacher of the novices) who reminded him of the article on the forgiveness of sins in the
Apostles’ Creed, of Paul’s word that the sinner is justified by grace through faith, and of an incidental
remark of St. Bernard (in a Sermon on the Canticles) to the same effect.
His best friend and wisest counsellor was Johann von Staupitz, Doctor of Divinity and
Vicar-General of the Augustinian convents in Germany. Staupitz was a Saxon nobleman, of fine
mind, generous heart, considerable biblical and scholastic learning, and deep piety, highly esteemed
wherever known, and used in important missions by the Elector Frederick of Saxony. He belonged
to the school of practical mysticism or Catholic pietism, which is best represented by Tauler and
Thomas a Kempis. He cared more for the inner spiritual life than outward forms and observances,
and trusted in the merits of Christ rather than in good works of his own, as the solid ground of
comfort and peace. The love of God and the imitation of Christ were the ruling ideas of his theology
and piety. In his most popular book, On the Love of God,^128 he describes that love as the inmost
being of God, which makes everything lovely, and should make us love Him above all things; but
this love man cannot learn from man, nor from the law which only brings us to a knowledge of sin,
nor from the letter of the Scripture which kills, but from the Holy Spirit who reveals God’s love in
Christ to our hearts and fills it with the holy flame of gratitude and consecration. "The law," he
says in substance, "makes known the disease, but cannot heal. But the spirit is hid beneath the letter;
the old law is pregnant with Christ who gives us grace to love God above all things. To those who
find the spirit and are led to Christ by the law, the Scriptures become a source of edification and
comfort. The Jews saw and heard and handled Christ, but they had him not in their heart, and
therefore they were doubly guilty. And so are those who carry Christ only on their lips. The chief
thing is to have him in our heart. The knowledge of the Christian faith and the love to God are gifts
of pure grace beyond our art and ability, and beyond our works and merits."
Staupitz was Luther’s spiritual father, and "first caused the light of the gospel to shine in
the darkness of his heart."^129 He directed him from his sins to the merits of Christ, from the law to
the cross, from works to faith, from scholasticism to the study of the Scriptures, of St. Augustin,
and Tauler. He taught him that true repentance consists not in self-imposed penances and
punishments, but in a change of heart and must proceed from the contemplation of Christ’s sacrifice,
(^128) It passed through three editions between 1518 and 1520. See Knaake, I., 86 sq. Keller says that it was often republished by the
Anabaptists, whom he regards as the successors of the mediaeval Waldenses, or "Brethren."
(^129) "Per quem primum coepit Evangelii lux de tenebris splendescere in cordibus nostris." So Luther says in his letter to Staupitz, Sept.
17, 1518 (DeWette II., 408 sq.), where he addresses him as "reverendus in Christo pater," and signs himself "filius tuus Martinus Lutherus."