The Occamist theology strongly influenced the talented and critical pupil, though diversely. Most of the elements of which it was made up repelled him, and as he regarded them as essential parts of Scholasticism, they filled him with a distaste for Scholasticism generally. Other of its elements attracted him, namely, those more in conformity with his ideas and feeling. These he enrolled in the service of his theological views, which—again following Occam’s example—he developed with excessive independence. Thus the tendency to a false separation of natural and supernatural commended itself to him; he greedily seized upon the ideas of Nominalism with regard to imputation after he had commenced groping about for a new system of theology. His greatest objection was for the views of his teachers regarding the powers of man and grace. This it was, more especially, which raised in him the spirit of contradiction and set him on a path of his own. To one in his timorous state such views were unsympathetic; he himself scented sin and imperfection everywhere; also he preferred to see the powers of the will depreciated and everything placed to the account of grace and Divine election. Thus, what he read into Holy Scripture concerning faith and Christ seemed to him to speak a language entirely different from that of the subtleties of the Occamists. His unfettered acceptance or rejection of the doctrinal views submitted to him was quite in accordance with his character. He was not one to surrender himself simply to authority. His unusual ability incited him to independent criticism of opinions commonly received, and to voice his opposition in the public disputations against his not overbrilliant Nominalist professors; the strong appeal which he made to the Bible, with which the others were less well acquainted, and to the rights of faith and the grace of Christ, was in his favour. 2. Negative Influence of the Occamist School on Luther Besides the recently published Commentary on the Epistle to the Romans various statements in his sermons, disputations and letters prove the opposition that existed between Luther and his own school. In the Disputation of 1517 entitled “_Contra scholasticam theologiam_,” for instance, he expressly names, as the opponents against whom his various theses are aimed, Scotus, Occam, the Cardinal, Gabriel, and, generally, “_omnes scholastici_” or “_communis sententia_,” “_dictum commune_,” “_usus multorum_,” “_philosophi_” or “_morales_.”[310] Before we proceed to examine the individual points of Luther’s conflict with Occamism and with what he considered the teaching of Scholasticism as a whole, two general points of this opposition must be mentioned. His first grievance is the neglect of Holy Scripture.