“There is in this system,” says Denifle, in his description of it, “no question of the expulsion of sin. The sinner ... casts himself in his sinful condition on Christ without any means of his own, he hides himself under the wings of the hen and comforts himself with the idea: Christ has done everything in place of me, all my works would be merely sin ... Luther did not perceive what a grievous wrong he was doing to God by this theory. It entirely suppresses the inward grace of God which raises a man up again, penetrates to the depths of his soul and purifies and fills it with supernatural strength. The organic process of justification thus shrinks into a purely mechanical shifting of the scenery.” To this Denifle opposes the statement of Holy Scripture: “That man by a living faith is implanted in Christ as the sapling is grafted on to the olive tree, or the branch on the vine, so that there must be an interior change, an ennobling, and thus a new life.”[544] Luther says, “we are outwardly righteous because we are justified, not by our works, but only by the reputation of God; but His reputation is not inwardly within us, and is not within our power.” “_Solum Deo reputante sumus iusti, ergo non nobis viventibus vel operantibus; quare intrinsece et ex nobis impii semper._”[545] The connection between “reputation” as above and Occam’s theory of acceptation is unmistakable. The nominalistic views of God and of His arbitrary acceptation were the form in which Luther’s ideas were moulded. The general structure of his thoughts was derived from what he had retained of the Nominalism of Occam.[546] On the principal point, however, Luther diverges from the theology of the school of Occam by not admitting in any way the saving grace which the latter teaches. There is with him no such thing as an infused virtue of righteousness.[547] Luther in his doctrine on virtue and vice had already suppressed them as “qualities,” i.e. as objective realities; still more so does he deny that the grace which makes us righteous is in any sense a real “_qualitas_,” or “_habitus_”; in fact, he leaves no actual justifying grace whatever actually inherent in man, but merely sees in God a gracious willingness not to regard us as sinners, and to lend us His all-powerful assistance for the struggle against sin (concupiscence and actual sin).