A second pupil, Franz Günther of Nordhausen, who was chosen by Luther to conduct in the following year a Disputation which partook still more of the nature of a challenge, became later a prominent partisan of Lutheranism. His Disputation was held at Wittenberg, September 4, 1517, under his master’s presidency, with the object of obtaining the degree of Baccalaureus Biblicus. His 97 theses faithfully echo Luther’s teaching, particularly his antagonism to Aristotle and Scholasticism. The theses were scattered abroad with the object of making converts. At Erfurt and elsewhere the friends of the new opinions to whom Luther despatched the theses were to work for the spread of the theological revolution. As a result of this Disputation his Erfurt opponents again complained that Luther was too audacious, that he was overbearing in his assertions and was flinging broadcast wicked censures of the Catholic doctors and their teaching. With these complaints, however, the matter ended, no one daring to do more. At the end of Günther’s theses the following words occur in print: “In all these propositions our intention was to say nothing, and we believe we have said nothing, which is not in accordance with Catholic doctrine and with ecclesiastical writers.”[823] Yet in these propositions we read: “Man, who has become a rotten tree, can will and do only what is evil.... Man’s will is not free but captive” (thesis 5). “The only predisposition to grace is the eternal election by God and predestination” (29). “From beginning to end we are not masters of our actions but servants” (39). “We do not become righteous by doing what is right, but only after we have become righteous do we perform what is right” (40). “The Jewish ceremonial law is not a good law, neither are the Ten Commandments, and whatever is taught and commanded with regard to outward observances” (82, 83). “The only good law is the love of God which is poured forth in our hearts by the Holy Ghost” (84). The following will suffice to give an idea of Günther’s theses on the relation of Aristotle to Christian philosophy and theology; “Aristotle’s Ethics almost in its entirety is the worst enemy of grace” (41). “It is not merely incorrect to say that without Aristotle no man can become a theologian; on the contrary, we must say: he is no theologian who does not become one without Aristotle” (43, 44).