Luther had now become possessed with a burning desire to refute, by means of the truth he had newly learned, the teaching and system of that School-theology on which he himself had wasted so much time and labour, and by which he saw that same truth darkened and obstructed. He first attacked Aristotle, the heathen philosopher from whom this theology, he said, received its empty and perverted formalism, whose system of physics was worthless, and who, especially in his conception of moral life and moral good, was blind, since he knew nothing of the essence and ground of true righteousness. The Scholastics, as Luther himself remarked against them, had failed signally to understand the genuine original philosophy of Aristotle. But the real greatness and significance which must be allowed to that philosophy, in the development of human thought and knowledge, were far removed from those profound questions of Christian morality and religion which engrossed Luther's mind, and from those truths to which he again had to testify. In theses which formed the subject of disputation among his followers, Luther expressed with particular acuteness his own doctrine, and that of Augustine, concerning the inability of man, and the grace of God, and his opposition to the previously dominant Schoolmen and their Aristotle. He was anxious also to hear the verdict of others, particularly of his teacher Trutvetter, upon his new polemics. He already could boast that, at Wittenberg, his, or as he called it, the Augustinian theology, had found its way to victory. It was adopted by the theologians who had taught there, though wholly in the old Scholastic fashion, before him, especially by Carlstadt, who soon strove to outbid him in this new direction, and who, later on, in his own zeal for reform, fell into disputes with the great Reformer himself, and also by Nicholas von Amsdorf, whom we shall see afterwards at Luther's side as his personal friend and strongest supporter. At Erfurt, Luther's former convent, his friend and sympathiser Lange was now prior, having returned thither from Wittenberg, where indeed his former teachers could not yet accommodate themselves to his new ways. Of great importance to Luther's work and position was his friendship with George Spalatin (properly Burkardt of Spelt), the court preacher and private secretary of the Elector Frederick, a conscientious, clear-minded theologian, and a man of varied culture and calm, thoughtful judgment. He was of the same age as Luther; he had been with him at Erfurt as a fellow-student, and at Wittenberg afterwards, whither he came as tutor to the prince, and had remained on terms of intimacy with him. To Luther he proved an upright, warmhearted friend, and to the Elector a faithful and sagacious adviser. It was mainly due to his influence that the Elector showed such continued favour to Luther, marks of which he displayed by presents, such as that of a