a strong streak of dishonesty in Luther, whereas the Protestant theologians contend, while admitting that Luther's memory failed him in some single instances, that they in the main, as far as his theological development is concerned, are entirely trustworthy. Among the later Scheel is probably the most ready to admit that Luther's memory played him false in some material respects. But he at the same time is a strong opponent against the Catholic assertions and holds that all decisive features related by Luther are correct.43
So it must be considered a historical fact what Luther tells of his "Klostererlehnis." It was really "auf diesem Turm," i. e., in the tower room of the cloister at Wittenberg, where Luther for the first time gained the evangelical understanding of Rom. 1, 17, and as a result peace for his soul. It is characteristic for Grisar's mind and method when starting from a very doubtful text, that he attempts to prove that Luther found this important and saving explanation in the privy; but even if he were right, what would it matter? Kawerau and Scheel on this point strike Grisar home in a way deserved by him.44 We are not able to say with certainty at what time this new understanding of the term "jnstitia Dei" was given to Luther, but Scheel, it seems, dates it correctly in the year 1512-13.
Furthermore, it is a fact that Luther soon after his Doctor-promotion began to work on the Psalms and that in these lectures, extending from 1513-1516, we have an important milestone of his inner development. Without placing himself, after a critical examination, in opposition to the system of doctrine of the Church, still there are moments when rays of true evangelical faith break through these lectures, especially can we more and more
