Though such may well have been the case, we cannot all the same accept as reliable the accounts, exaggerated and distorted as they clearly are, which, long after his falling away, he gives of his extraordinary holiness when in the monastery. He there attributes to himself, from controversial motives, a piety far above the ordinary, and speaks of the tremendous labours and penances which he imposed upon himself in his blindness. Led away by his imagination and by party animus, he exalts his one-time “holiness by works,” as he terms it, to be the better able to assure his hearers—ostensibly from his own experience and from the bitter disappointment he says he underwent—that all works of the Papists, even those of the most pious, holy and mortified, were absolutely worthless for procuring true peace for the soul thirsting after salvation, and that the Catholic Church was quite unable by her teaching to reconcile a soul with God. History merely tells us that he was an observant monk who kept the Rule, and, for that reason, enjoyed the confidence of his superiors.[47] Relying upon his ability and his achievements, Staupitz, the Vicar, summoned him in the autumn of 1508, to Wittenberg, in order that he might there continue his studies and at the same time commence his work as a teacher on a humble scale. As Master of Philosophy Luther gave lectures on the Ethics of Aristotle and probably also on Dialectics, though, as he himself says, he would have preferred to mount the chair of Theology, for which he already esteemed himself fitted, and which, with its higher tasks, attracted him much more than philosophy. In March, 1509, he was already the recipient of a theological degree and entered the Faculty as a “Baccalaureus Biblicus.” This authorised him to deliver lectures on the Holy Scriptures at the University. In the same year, however, probably in the late autumn, Luther’s career at Wittenberg was interrupted for a time by his being sent back to Erfurt. With regard to the reasons for this nothing is known with certainty, but a movement which was going forward in the Congregation may have been the cause. In the question of the stricter observance which had recently been raised among the Augustinians, and which will be treated of below, Luther had not sided with the Wittenberg monastery but with his older friends at Erfurt. He was opposed to certain administrative regulations promoted by Staupitz, which, in the opinion of many, threatened the future discipline of the Order. At any rate, he had to return to Erfurt just as he was about to become “Sententiarius,” i.e. to be promoted to the office of lecturing on the “Magister Sententiarium.” For these lectures, too, he had already qualified himself. His second stay at Erfurt and the part—so important for the understanding of his later life—which he played in the disputes of the Order, are new data in his history which have as yet received little attention.