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REVELATION STUDIES By Nyron Medina

By attacking the schoolmen and what they taught Luther attacked Thomas Aquinas and others that were advocating kindred theology. Here is their false concept of Justification.
“When a man doth any good work, God accepteth it, and for that work he poureth into him charity, which they call charity infused. This charity, say they, is a quality remaining in the heart, and this they call formal righteousness (which manner of speaking it is expedient for you to know), and they can abide nothing less than to hear that this quality forming and adoring the soul, as whiteness doth the wall, should not be counted righteousness, They can climb no higher than to this cogitation of man’s reason, that man is righteous by his own formal righteousness, which is grace making him acceptable unto God, that is to say, charity. So to this quality clearing unto the soul, that is to wit, charity (which is work after the law, for the law saith: ‘Thou shalt love the Lord thy God,’ etc.), they attribute formal righteousness [that is to say, true Christian righteousness], and they say that this righteousness is worthy of everlasting life, and he that hath it is formally righteous; and more over he is effectually or actually righteous, because he now doeth good works, whereunto everlasting life is due. That is the opinion of the Popish schoolmen, yea, even of the best of them all. Some others there be which are not so good, as Scotus and Occam, which said, that for the obtaining of grace of God, this charity infused or given of God, is not necessary; but that a man even by his own natural strength, may procure this charity above all things. For so reasoneth Scotus; If a man may love a creature, a young man a maiden, a covetous man money, which are less than good, he may also love God, which is the greater good. If he have a love of the creature through his natural strength, much more hath he a love of the Creator. With this argument were all the sophisters convicted, and none of them all was able to refute it.” Ibid, pg. 132-133.

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