The second answer to the above question lies in the outward circumstances existing in his monastic home at the time of the beginning of his struggle. The members of his Congregation, most of whom were of Occam’s school, were still greatly excited and divided by the quarrel going on in their midst regarding organisation and discipline. The Observantines with their praise of the old order and exercises were a thorn in the flesh of the other Augustinians, more lax and modern in their views, especially for Luther, who was at their head. A spirit of antagonism existed not merely between the different houses of the Order, but even in the houses themselves a struggle seems to have been carried on. On the one side there was a tenacious adherence to the older practices of the Order, on the other suspicion and reproaches were levelled against the innovations of the Observantines. The result was that the fiery young Professor, while inveighing against the Occamist theory of self-righteousness, thundered at the same time against the Observantines as living instances of the self-righteous and holy-by-works. Some of the reasons for this supposition have already been given, and more will be forthcoming when we consider the Commentary on the Epistle to the Romans.[358] War was to the Wittenberg Doctor even then an element of life. He found it going on, and encouraged it amongst the wearers of the Augustinian habit. The first and second “factions” in the Order, as Usingen calls them, i.e. the first division caused by the question of observance, and the second by the great controversy concerning faith, were, we may be sure, closely allied in Luther’s mind; the controversy concerning observance may assuredly be reckoned amongst the outward causes which carried him along with them into the greater struggle and contributed for a time to hide from him the danger of his position. Though details are lacking of the resistance to Luther’s first challenge to the theologians of his Order, to Scholasticism and the Church’s doctrine, yet, as already said, we can see from the Commentary on Romans, from other unprinted early lectures, and also from the disputations and sermons, that the Order continued in a state of commotion, and that, as a matter of fact, the second “faction” was an outgrowth of the first.[359] The Observantines had to put up with hearing themselves styled by Luther “_iustitiarii_” and Pharisees; but probably there were others, even members of the Wittenberg University, perhaps some of those jurists and philosophers[360] to whom he refers in his Commentary on Romans, and whom he so cordially detested, who also were counted amongst the “_iustitiarii_,” in fact all whom the outrageous assertions of their young colleague regarding the observance of precepts and regulations and against human freedom, roused to opposition.