 Luther’s conception of the relation between theology and philosophy, faith and reason, may also be seen to influence his corresponding assessment of mysticism. On the one hand, against the perceived rationalism of the scholastics, Luther was clearly attracted to the need for inner experience, and spoke of achieving a kind of union with or participation in God, while attaching great merit to some writings in the mystical tradition, particularly the Theologia deutsch, a late fourteenth-century work which he discovered and twice edited, in 1516 and 1518, wrongly attributing it to Johann Tauler (c. 1300–1361), though it is influenced by the latter’s ideas. At the same time, Luther also distanced himself from mystical writers such as Dionysius, whose theology (like that of the so-called “Zwickau Prophets”) he accused of making the mediating role for Christ redundant (cf. 1537, First Disputation Against the Antinomians, WA 39.1:389–91, translated in Sonntag (ed. and trans.), Only the Decalogue is Eternal, 55–57), while it is debatable whether Luther’s emphasis on the authority of scripture is compatible with a mystical approach (for further discussion, see Oberman 1992: 126–54, and Leppin 2017b).