By “grace,” here and elsewhere, he means the state of justifying grace. Whereas true Scholasticism recognises actual grace, which assists man even before justification, this is as good as excluded by Luther already in the beginning of his theological change. Why? Partly because he cannot make use of it as he refers everything to justifying faith, partly because the Occamists, his masters, erroneously reduced the particular influence of God almost entirely to sanctifying grace, and neglected or denied actual grace. In the latter respect we perceive one of the positive effects of Occamism on Luther. This leads us to another aspect of the present theme. 3. Positive Influence of Occamism We have so far been considering the precipitate and excessive antagonism shown at an early date by Luther towards the school of Occam, especially towards its anthropological doctrines; we have also noted its influence on his new heretical principles, particularly on his denial of man’s natural ability for good. Now we must turn our attention to the positive influence of the Occamist teaching upon his new line of thought, for Luther’s errors are to be ascribed not only to the negative, but also to the positive effects of his school. His principal dogma, that of justification, must first be taken into consideration. This he drew up entirely on the lines of a scheme handed down to him by his school. It is no uncommon thing to see even the most independent and active minds tearing themselves away from a traditional train of thought in one particular, and yet continuing in another to pursue the accustomed course, so great is the power which a custom acquired at school possesses over the intellect. The similarity existing between Luther’s and Occam’s doctrine of the imputation of righteousness is quite remarkable. Occam had held it, at least as possible, that a righteousness existed which was merely imputed; at any rate, it was only because God so willed it that sanctifying grace was necessary in the present order of things. He and his school had, as a matter of fact, no clear perception of the supernatural habit as a supernatural principle of life in the soul. According to the Occamist Peter d’Ailly, whom Luther repeatedly quotes in his notes on Peter Lombard, reason cannot be convinced of the necessity of the supernatural habit; all that this is supposed to do can be done equally well by a naturally acquired habit; an unworthy man might be found worthy of eternal life without any actual change taking place in him; only owing to an acceptation on God’s part (“_a sola divina acceptatione_”) does the soul become worthy of eternal life, not on account of any created cause (therefore not on account of love and grace).[380] “The whole work of salvation here becomes external; it is mechanical, not organic.”[381]