the very roots of the Catholic system of sacraments and grace, of
penance and satisfaction, in fact, all the instruments or means
instituted by God both for conferring and increasing His saving
relationship with man." Luther's teaching on justification is said to be
the inevitable reverse of his former self-exaltation. Abandoning the
indispensable virtue of humility, he had become a prey to spiritual
pride, and had entered the monastery to achieve perfect righteousness by
his own works. He had disregarded the wise counsels of his brethren, who
had warned him not to depend too much on his own powers, but seek the
aid of God. Then failing to make himself perfect, he had run to the
other extreme and declared that there was nothing good in man at all,
and that man could not of himself perform any worthy action. Finally he
had hit upon the idea that justification means, "not an infusion of
justice into the heart of the person justified, but a mere external
imputation of it." Faith, in Luther's view, thus becomes an assurance
that this imputation has taken place, and man accordingly need not give
himself any more trouble about his salvation.

This teaching, Catholic writers contend, subverts the prominent teaching
of the Scriptures that man must obey God and keep His commandments, that
he must be perfect, even as his Father in heaven is perfect, that he
must follow in the footsteps of Jesus who said: "I am not come to
destroy the Law, but to fulfil it." Furthermore, this teaching is said
to dehumanize man and make out of him a stock and a stone, utterly unfit
for any spiritual effort. God, they say, constituted man a rational
being and imposed certain precepts on him which he was free to keep or
violate as he might choose unto eternal happiness or eternal misery. The
sin which all inherit from Adam has weakened the powers of man to do
good, but it has not entirely abolished them. There is still something
good in man by nature, and if he wants to please God and obtain His aid