The two following theses are more theological than philosophical and that is why Luther alone (before the philosophical ones) provided them with explanations. Therefore, the explanations of these two theses are by Dr. M. Luther. 1)
1) On this untenable evidence of the first editor of this writing, Buddeus, in the supplement volume of Luther's letters, p. 297, rests the assumption that these
Eleventh (29th) thesis.
Whoever wants to philosophize in Aristotle without danger must necessarily first become a complete fool in Christ.
The first reason for this is the saying 1 Cor. 3, 18, where it says: "Which among you are explanations of Luther. They are probably by Michael Stiefel. Cf. the conclusion of the first note to No. 7 in this volume.
If any man think himself wise, let him be a fool in this world, that he may be wise. The second reason is that knowledge puffs up; therefore, if one does not know that all knowledge belongs to the things that only benefit those who are in grace, the spirit of the knower puffs up completely. For as to those all things work together for good, so to these all things work together for evil. The third reason is that all man's confidence, life, glory, virtue and wisdom is Christ alone; but Christ is hidden in God. Therefore, all that is before the eyes is nothing that man could be presumptuous about. Therefore I say that here "to become a fool" is to know that all knowledge apart from Christ is knowing nothing; therefore to have such a science as if one did not have it, not to take pleasure in it, nor to think that one is something before others; as Jeremiah says [Cap. 9, 23. 24.] "Let not a wise man boast of his wisdom; but let him that will boast boast that he knows and knows me."
Twelfth (30th) thesis.
Just as no one uses the evil of carnal desire more than a married man, so no one practices philosophy more than a fool, that is, a Christian.
Cause: For just as carnal desire is a perverse desire of pleasure, so philosophy is a perverse desire to know, unless the grace of Christ is present. Not as if philosophy is evil, but because the desire in this respect only cannot be evil to Christians. Yes, all body and soul forces are of the kind that without God's grace, they carry away the good creature in a perverse way. Much more in (the philosophy of) . . 1) without obedience, namely he desires the true in a wrong way, be it for his glory, be it for hatred.
1) This passage could not be read because the entire page was covered with ink. Buddeus.