We need not here specify how far the demand for individual effort is here a reminiscence of his Catholic training, or more particularly due to the school of Occam. It is an undoubted fact that Occamism and pseudo-mysticism are here rubbing shoulders, and that Luther himself is aware of the incongruity.[538] 7. Appropriation of the righteousness of Christ by humility—Neither “Faith only” nor assurance of Salvation Luther’s words, quoted above, where he says that Christ fulfilled the law for us, He made His righteousness ours and our sins His (see above, p. 95 f.), show that he applied in the fullest manner the theory of imputation to justification. Man remains a sinner, but the sin is not imputed to him, he is accounted righteous by the imputing to him of what is quite alien to him, viz. the righteousness of Christ. Thus he is at one and the same time the friend and the enemy of God.[539] The verb “to justify” as used in Holy Scripture the author of the Commentary on Romans simply takes to mean “to account as righteous,” or “to declare righteous.” Thus he says: “The doers of the law (according to Rom. ii. 13) are justified, i.e. they are accounted righteous. In Psalm cxlii. we read: ‘In Thy sight no man living shall be justified,’ i.e. be accounted righteous.... The Pharisee in the Temple wished to ‘justify himself’ (Luke x. 29), i.e. to declare his justification.”[540] “Whoever seeks peace in his righteousness, seeks it in the flesh.” “Christ only is righteousness and truth, and in Him all is given us in order that by Him we may be righteous and true and escape eternal damnation.”[541] “This justification takes place (according to Paul) outside of works of the law, i.e. without works which are outside of faith and grace, that is, which come from the law, which forces by fear and attracts by temporal promises. The Apostle calls those only works of faith which proceed from the spirit of freedom through the love of God, and these can only be done by the man who is justified by faith. The works of the law however do not help towards justification, but are rather a hindrance because they prevent a man from looking upon himself as unrighteous and in need of justification.”[542] “Christ, according to the Apostle, has become our righteousness (1 Cor. i. 30), i.e. all the good that we possess is exterior, it is Christ’s. It is only in us by faith and hope in Him.” “Our fulness and our righteousness is outside of us, within we are empty and poor.... The pious know that sin alone dwells in them, but that this is covered over and not imputed on account of Christ.... The beauty of Christ conceals our hideousness.”[543]