The Freedom of a Christian
Aubrey H.
Summary
Martin Luther’s, The Freedom of a Christian, was written in 1520 and was the third of his three treatises written that year. It was the same year as Luther’s excommunication by Pope Leo X and when conflict between Luther and the Church on issues like papal authority, sacraments, and indulgencies was at its peak. The Freedom of a Christian directly addresses Pope Leo X by proposing a thesis that parallels “the pope as obedient subject and free witness to Christ’s authority” (Wengert 187).
He begins this treatise with a short explanation of faith. He says that faith is not a “virtue” but an “experience.” Within the context of Luther’s life, it seems natural for him to come to this conclusion. His obsession with personal salvation and sin brought him to the realization that he could not come to salvation on his own. Instead it is through faith – an experience much like his promise in the thunderstorm. This kind of distinction is made many times throughout the treatise in order to contrast body and soul, man and God, evil and good. This discussion of faith leads Luther to his thesis: “A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject to all” (Luther 277). It is this paradoxical statement that he carefully and logically defends and explains.
Luther states that a man is both spirit (or soul) and body (or flesh). These two natures are contradictory, yet they are both part of the man. His argument is that these two contradictory parts do not affect one another. He says, “[H]ow will poor health or imprisonment or hunger or thirst harm the soul?” (Luther 278). Nor is the opposite true. Therefore, because no external thing or work can benefit (or affect in any way) the soul, there is only one thing that is necessary: the Word of God. More accurately, it is the gospel of Jesus Christ. One receives the Word through faith. Faith, then, is the only way to freedom and salvation. It is through faith that a “Christian is a perfectly free lord of all, subject to none” (Luther 277).
The second part of Luther’s thesis begins questioning the value of good works. If one is free through faith and salvation cannot come from works, what is the point? Luther argues that this freedom is not reason to be evil; in fact, it should be even more reason to be good. Good works arise out of faith, and everything should be done out of love and concern for the neighbor. Faith manifests itself as love. So, in the same way that Christ showed mercy and love on the believer, the believer should also show mercy and love to his neighbor. These works should not be for selfish gain but instead willing service for another “without hope of reward” (302). A believer should be satisfied in the fullness of his faith.
By living by faith, one attains freedom of the soul. This freedom of faith should then manifest itself as love and service. This is how a Christian is both free and servant.
Analysis
It is no mistake that Luther publishes these ideas at the time he did. As said before, this writing was written at a tumultuous time. While at first glance it may not be obvious that Luther is addressing key issues like papal authority, sacraments, and indulgencies, a deeper look reveals that the argument he presents does affect these issues.
The issue of faith and works does not start with Luther. It is almost ironic that this is a key issue in the book of James, which was a part of the Bible Luther liked to avoid. In James 2:18 says, “Show me your faith apart from your works, and I by my works will show you my faith.” I don’t believe Luther would have much of a problem with this statement. After all, the second part of his argument, that Christians are servants, is rooted in this idea. From faith will come good works. Why? This is because from faith also comes love, the kind of love that comes from God and cares for his brother more than he cares for himself. Luther cites the Bible to further explain, “For though I am free from all men, I have made myself a slave to all” (1 Corinthians 9:19) and “Owe no one anything, except to love one another” (Romans 13:8).
Luther’s main concern is that people don’t confuse works over faith as a way to salvation. For example, Luther believed performing the sacraments or paying for indulgencies were works that did not have salvific authority. Only faith could lead to salvation of the soul, not works, because “if it could be justified by anything else, it would not need the Word, and consequently it would not need faith” (Luther 280). My question is whether or not Luther considers study of the Word a work. It would seem so, as he considers contemplation and meditation a work (Luther 279). Does this mean he believes his time studying the scriptures was in vain? Or his time spent translating the Bible into German? This is odd in the context of our modern world where such study is greatly encouraged. It even seems odd in Luther’s own context, where he was writing down his theology to reveal a need to reform. Is it possible he believed that his writings, like the Bibles commands, would reveal human inadequacy and expose the church’s and the Christian’s inadequacy without faith?
Lastly, I think its worthy to note that The Freedom of a Christian lends itself to be the beginning of the discussion of predestination. Luther does not live long enough to react to the famous predestination theology of John Calvin, but I think he may have started to turn the wheel on this idea. If salvation is because of an experience of faith that comes from no work of one’s own, then the decision to faith is not the Christian’s, but Christ’s.
In any case, Martin Luther’s argument in The Freedom of a Christian is valid. A Christian is both free and servant to all. Luther’s conclusion puts it eloquently:
We conclude, therefore, that a Christian lives not in himself, but in Christ and in his neighbor… He lives in Christ through faith, in his neighbor through love. By faith he is caught up beyond himself into his neighbor. By love he descends beneath himself into his neighbor. (Luther 309)
References
Martin Luther, “The Freedom of a Christian” in Three Treatises. Fortress Press.
Timothy J. Wengert, “Martin Luther (1483-1546): The Freedom of a Christian,” in Christian Spirituality: The Classics, ed. Arthur Holder. New York: Routledge, 2010.
Summary
Martin Luther’s, The Freedom of a Christian, was written in 1520 and was the third of his three treatises written that year. It was the same year as Luther’s excommunication by Pope Leo X and when conflict between Luther and the Church on issues like papal authority, sacraments, and indulgencies was at its peak. The Freedom of a Christian directly addresses Pope Leo X by proposing a thesis that parallels “the pope as obedient subject and free witness to Christ’s authority” (Wengert 187).
He begins this treatise with a short explanation of faith. He says that faith is not a “virtue” but an “experience.” Within the context of Luther’s life, it seems natural for him to come to this conclusion. His obsession with personal salvation and sin brought him to the realization that he could not come to salvation on his own. Instead it is through faith – an experience much like his promise in the thunderstorm. This kind of distinction is made many times throughout the treatise in order to contrast body and soul, man and God, evil and good. This discussion of faith leads Luther to his thesis: “A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject to all” (Luther 277). It is this paradoxical statement that he carefully and logically defends and explains.
Luther states that a man is both spirit (or soul) and body (or flesh). These two natures are contradictory, yet they are both part of the man. His argument is that these two contradictory parts do not affect one another. He says, “[H]ow will poor health or imprisonment or hunger or thirst harm the soul?” (Luther 278). Nor is the opposite true. Therefore, because no external thing or work can benefit (or affect in any way) the soul, there is only one thing that is necessary: the Word of God. More accurately, it is the gospel of Jesus Christ. One receives the Word through faith. Faith, then, is the only way to freedom and salvation. It is through faith that a “Christian is a perfectly free lord of all, subject to none” (Luther 277).
The second part of Luther’s thesis begins questioning the value of good works. If one is free through faith and salvation cannot come from works, what is the point? Luther argues that this freedom is not reason to be evil; in fact, it should be even more reason to be good. Good works arise out of faith, and everything should be done out of love and concern for the neighbor. Faith manifests itself as love. So, in the same way that Christ showed mercy and love on the believer, the believer should also show mercy and love to his neighbor. These works should not be for selfish gain but instead willing service for another “without hope of reward” (302). A believer should be satisfied in the fullness of his faith.
By living by faith, one attains freedom of the soul. This freedom of faith should then manifest itself as love and service. This is how a Christian is both free and servant.
Analysis
It is no mistake that Luther publishes these ideas at the time he did. As said before, this writing was written at a tumultuous time. While at first glance it may not be obvious that Luther is addressing key issues like papal authority, sacraments, and indulgencies, a deeper look reveals that the argument he presents does affect these issues.
The issue of faith and works does not start with Luther. It is almost ironic that this is a key issue in the book of James, which was a part of the Bible Luther liked to avoid. In James 2:18 says, “Show me your faith apart from your works, and I by my works will show you my faith.” I don’t believe Luther would have much of a problem with this statement. After all, the second part of his argument, that Christians are servants, is rooted in this idea. From faith will come good works. Why? This is because from faith also comes love, the kind of love that comes from God and cares for his brother more than he cares for himself. Luther cites the Bible to further explain, “For though I am free from all men, I have made myself a slave to all” (1 Corinthians 9:19) and “Owe no one anything, except to love one another” (Romans 13:8).
Luther’s main concern is that people don’t confuse works over faith as a way to salvation. For example, Luther believed performing the sacraments or paying for indulgencies were works that did not have salvific authority. Only faith could lead to salvation of the soul, not works, because “if it could be justified by anything else, it would not need the Word, and consequently it would not need faith” (Luther 280). My question is whether or not Luther considers study of the Word a work. It would seem so, as he considers contemplation and meditation a work (Luther 279). Does this mean he believes his time studying the scriptures was in vain? Or his time spent translating the Bible into German? This is odd in the context of our modern world where such study is greatly encouraged. It even seems odd in Luther’s own context, where he was writing down his theology to reveal a need to reform. Is it possible he believed that his writings, like the Bibles commands, would reveal human inadequacy and expose the church’s and the Christian’s inadequacy without faith?
Lastly, I think its worthy to note that The Freedom of a Christian lends itself to be the beginning of the discussion of predestination. Luther does not live long enough to react to the famous predestination theology of John Calvin, but I think he may have started to turn the wheel on this idea. If salvation is because of an experience of faith that comes from no work of one’s own, then the decision to faith is not the Christian’s, but Christ’s.
In any case, Martin Luther’s argument in The Freedom of a Christian is valid. A Christian is both free and servant to all. Luther’s conclusion puts it eloquently:
We conclude, therefore, that a Christian lives not in himself, but in Christ and in his neighbor… He lives in Christ through faith, in his neighbor through love. By faith he is caught up beyond himself into his neighbor. By love he descends beneath himself into his neighbor. (Luther 309)
References
Martin Luther, “The Freedom of a Christian” in Three Treatises. Fortress Press.
Timothy J. Wengert, “Martin Luther (1483-1546): The Freedom of a Christian,” in Christian Spirituality: The Classics, ed. Arthur Holder. New York: Routledge, 2010.
Bryce H.
Climbing Salvation
“Faith without works is not faith at all, but a simple lack of obedience to God” –Dietrich Bonhoeffer
The faith found in Luther’s preaching that exemplifies this thing called faith. According to Webster’s dictionary, faith is a strong belief or trust in someone or something. For the sake of illustration I prefer to picture the faith that Martin Luther describes as a mountain excursion to the house of salvation at the peak. Luther would liken the salvation that the Catholic Church teaches as an excursion to knock on Jesus’s door atop of the mountain of salvation. Contradictory of that, the Lutheran salvation would be like accepting Jesus’s help at the base of the mountain before the climb. Throughout this said climb to salvation, Jesus would be there every step of the way to be of assistance up the mountain. By accepting his help he would extend an invitation to enter in to his house of salvation. This model of the mountain of salvation is only a tool to help explain what Luther means by faith and works. By examining the context of Martin Luther’s life, the text “The Freedom of a Christian,” the meanings of faith and works can be gleamed.
Perhaps the best way to begin the quest of understanding Luther is to look into his beginnings. Born Martin Luder, to a merchant family where his father was a miner. Due to his father’s career fluctuating due to supply on demand, Luder’s family wanted him to be lawyer. As the story goes he committed his entire life to becoming a monk when he lived through a dangerous thunderstorm (Wengert, Pg. 190). This promise opened his eyes to the world of works. As a monk Martin devoted his life to striving towards salvation through his actions. His borderline nihilistic actions caused worry for his safety among a fellow monk who sent him to be a professor at a university. It was from these studies that he realized that his works weren’t enough for his idea of salvation. These studies showed him faith. His understanding caused him to change his surname from Luder to Luther. The meaning was simple, “free from the law” (Wengert, Pg. 189).
Free from the law describes Luther perfectly. Luther felt that works could never be sufficient enough to grant anyone salvation. Only by putting faith in Jesus did Luther think that salvation could be achieved. This explanation is very non-descriptive in comparison to how Luther explains it. He explains that the man is divided into two essential parts, the inner self, or soul/new man and the outer self, or the outward/old man (Luther, Pg.278). The first part to look at is the inner self that Luther describes. In the analogy of the mountain the inner self takes place at the base of the mountain. Specifically this would be at the base camp with Jesus himself. Luther quotes Romans 10:9 that says, “If you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” This statement in Romans is the key to his entire set of beliefs. “As the soul needs only the Word of God… it is justified by faith alone and not any works” (Luther, Pg. 280). His statement here would be akin to Jesus inviting the mountaineer to enter his house of salvation at the base of the mountain without the climb being started or completed. In comparison to the Catholic Church at the time, this idea was unheard of. They held to the traditions of asking saints to be intermediaries on their behalf. When a Catholic went to confession to admit their sins they would be told to recite a number of prayers to have their sins forgiven. The actions make God seem more distant and remote than the personal God that Luther saw.
What made this view so popular is that God was now much more personal. No longer would believers need to do good works to be saved. They needn’t climb the metaphorical mountain in order to attain salvation. Salvation was now the greatest gift. No amount of works can yield the same results. Works don’t make a man any better in his eyes. They only help build the outer self. Luther puts it this way, “Good works do not make a good man, but a good man does good works” (Luther, Pg. 297). Since the works aren’t what makes an individual holy in the eyes of God, why perform any? Luther by no means is saying that Christians shouldn’t do good works and deeds. Instead he is saying that they are a byproduct of being saved. He quotes Matthew 7:18, “A good tree cannot bear evil fruit, nor can a bad tree bear good fruit.” This means that it is because a person is saved by Jesus’s invitation that they then should and do perform good works. Only having the presence of works doesn’t make a believer any better than another in the eyes of God. The climb of the metaphorical mountain would be these works. Luther would argue that it is the invitation of faith and salvation that motivates the mountaineer to climb the mountain. This isn’t to say that the invitation of salvation needs to be followed by good works in order to be saved. Instead this means that it is because of the invitation that an individual chooses to do good works. Works then serve as another purpose in the believer’s life.
Works then serve to affect the outer man. “A man does not live for himself alone… but he lives also for all men on the earth; rather, he lives only for others and not for himself” (Luther, Pg. 301). This is the reason works are necessary in a Christian life. Each individual who has been granted salvation then needs to live life for his or her neighbors. Luther uses the language that people should be “guided” towards salvation. The outer man’s works reflect the faith of the inner man for all to see. Philippians 2:3-4 commands this life style, “Do nothing from selfishness or conceit, but in humility count others better than yourselves. Let each of you look not only to his own interests, but also to the interests of others.” The goal of Luther isn’t to reinterpret scriptures but to return to the scriptures. This whole writing wasn’t to gain his own salvation but for others. Luther’s writings reflect the life he was trying to live.
The life that Luther wishes the church to live is one where the mountaineer climbing the mountain of salvation causes others to then follow suit. Now he intended this path be for the Catholic Church, but history would prove otherwise. This man would go on to found the basis of the protestant faiths. His views were so powerful and impactful that they cause a ripple effect throughout the world. Millions would go on to accept their invitation and then seek to live a live for others. They would confess their faith and live like a “light unto the world” (Matthew 5:14). Wengert notes that today this document helps to shape “Catholic and Protestant thinkers alike” (Wengert, Pg, 192). This proves that Luther’s document holds a powerful meaning in it that greatly influences everyone across the world, directly or indirectly. Today, many are climing the mountain of salvation and inviting others to follow along.
“To one who has faith, no explanation is necessary. TO one without faith, no explanation is possible” – St. Thomas Aquinas
The Freedom of a Christian
CarrieAnn M.
Summary
Martin Luther was an ordinary man, with an extraordinary burden placed inside him. Even as a devout monk, Luther pushed religion to the limits, nearly dying in the process. The theological problems he addresses seem very obvious, clear and normal to modern Christianity today, but at the time Luther was quite the trailblazer. He wasn’t satisfied with the surface level religion that was dominating the church. He had a rustling inside his soul to know the truth, and shed light to as many people as possible. The corruption inside the church made Luther sick, and he was not going to sit back and be spoon-fed lies. His time in Rome set a fire in his heart, and he couldn’t rest until others understood the truth.
After the great plague, Luther’s eyes were opened. He noticed that business was quietly taking over the church. Popes were more concerned over selling indulgences to raise money for their beautiful churches. Unfortunately, not only did the money go to the building, it also paid for the pope’s fancy habits. Pope Leo spent all the church’s money on extravagant parties, so he sold indulgences to sinners in order to fund his lifestyle (in class movie).
The indulgences were sold to forgive and erase sin. The price varied depending upon the severity of the sin. Individuals could also purchase indulgences for their dead relatives. This was a form of selling salvation, instead of salvation being a gift from Jesus, it was being sold by church leaders. This practice repulsed Luther. He began searching the Bible for answers, and after a powerful sermon he witnessed, Luther wrote the famous 95 theses and posted them on the church doors. His newly discovered way of thinking rocked the religious boat, and caused major uproar throughout the church and city. The more the church fought back, the more Luther knew he was onto something big.
Luther’s main argument was against the selling of salvation. He knew that salvation was a gift that can’t be obtained through works, but through faith alone. His theses outlined how a relationship with Jesus was the only thing a person needed to get to heaven. Indulgences weren’t saving souls, neither were good deeds. Jesus was the only was to heaven.
Analysis and themes
Luther’s Freedom of a Christian is very powerful and moving, a sermon in itself. He brings many different aspects of the Christian life together, and challenges people to look inward and make sure they are focused on the relationship, not religion. This theme is very popular and important in Christianity today. Luther talks a great deal about faith being the core to the Christian faith. Faith brings about strength and opens up the spiritual world in a way that is indescribable. When one experiences God and chooses to believe in him and develops faith, they can’t stop experiencing it. It changes who they are, from the inside out.
Luther’s second main point was explaining the complex concept of being a lord, yet a slave. Philippians 2:6-7 and 1 Corinthians 9:19 outline what it means to be free from all, like a ruler, and yet a servant and slave to all. It is quiet the mind boggler, but when you look deeper, it makes sense. Being free in Christ means that you no longer have to bow down to the rulers and the Old Testament laws. No more burnt sacrifices and strict rule following. No fasting or prayers can free the soul, only the Word of God (284). Being a servant is showing God’s love to others. Caring for the needy, doing things for those who can’t repay you, and being selfless are all things that Jesus promotes and desires for his followers. By serving others you are showing the love of God to them.
Luther talks about the word of God being the key to a solid Christian walk (280). Only the power of the Word has the power to change us. The word of God is the reason Jesus came, in order to spread his love and grace. The word of God is split into the Old and New testaments. Luther describes these as commandments and promises. Commandments tell us what to do, but don’t quite give us the strength to do them. But the promises in the New Testament are full of God’s promises and love, and grace, showing us how to have faith and believe in Jesus.
Through Christ we are free from the terror of the law. We are free from the rules and regulations. We are free in the comfort and forgiveness of Christ. We no longer need to buy salvation from man, because true followers of Jesus know that He is the way, and the truth.
Today we try so hard to be good Christians. We go to church every Sunday, we try and read our Bibles and pray, donate our time once a year to feed the homeless, and do other small works. While these are good works, they are meaningless if they aren’t backed by faith. I think Luther would tell us to go back to the basics, and get back to the root of the Christian faith. Works don’t save our dirty souls, Jesus does. Works won’t give us faith and strength to carry on, Jesus does. We are just tiring ourselves out trying to save our own souls, when a man did that for us 2,000 years ago. Martin Luther’s ideas and revelations are still very relevant, and should be studied and applied to our Christian faith in our lives today.
Wengert, Timothy, and Arthur Holder. "Martin Luther (1483-1546) the Freedom of a Christian.” Christian Spirituality: The Classics. 2009.
Summary
Martin Luther was an ordinary man, with an extraordinary burden placed inside him. Even as a devout monk, Luther pushed religion to the limits, nearly dying in the process. The theological problems he addresses seem very obvious, clear and normal to modern Christianity today, but at the time Luther was quite the trailblazer. He wasn’t satisfied with the surface level religion that was dominating the church. He had a rustling inside his soul to know the truth, and shed light to as many people as possible. The corruption inside the church made Luther sick, and he was not going to sit back and be spoon-fed lies. His time in Rome set a fire in his heart, and he couldn’t rest until others understood the truth.
After the great plague, Luther’s eyes were opened. He noticed that business was quietly taking over the church. Popes were more concerned over selling indulgences to raise money for their beautiful churches. Unfortunately, not only did the money go to the building, it also paid for the pope’s fancy habits. Pope Leo spent all the church’s money on extravagant parties, so he sold indulgences to sinners in order to fund his lifestyle (in class movie).
The indulgences were sold to forgive and erase sin. The price varied depending upon the severity of the sin. Individuals could also purchase indulgences for their dead relatives. This was a form of selling salvation, instead of salvation being a gift from Jesus, it was being sold by church leaders. This practice repulsed Luther. He began searching the Bible for answers, and after a powerful sermon he witnessed, Luther wrote the famous 95 theses and posted them on the church doors. His newly discovered way of thinking rocked the religious boat, and caused major uproar throughout the church and city. The more the church fought back, the more Luther knew he was onto something big.
Luther’s main argument was against the selling of salvation. He knew that salvation was a gift that can’t be obtained through works, but through faith alone. His theses outlined how a relationship with Jesus was the only thing a person needed to get to heaven. Indulgences weren’t saving souls, neither were good deeds. Jesus was the only was to heaven.
Analysis and themes
Luther’s Freedom of a Christian is very powerful and moving, a sermon in itself. He brings many different aspects of the Christian life together, and challenges people to look inward and make sure they are focused on the relationship, not religion. This theme is very popular and important in Christianity today. Luther talks a great deal about faith being the core to the Christian faith. Faith brings about strength and opens up the spiritual world in a way that is indescribable. When one experiences God and chooses to believe in him and develops faith, they can’t stop experiencing it. It changes who they are, from the inside out.
Luther’s second main point was explaining the complex concept of being a lord, yet a slave. Philippians 2:6-7 and 1 Corinthians 9:19 outline what it means to be free from all, like a ruler, and yet a servant and slave to all. It is quiet the mind boggler, but when you look deeper, it makes sense. Being free in Christ means that you no longer have to bow down to the rulers and the Old Testament laws. No more burnt sacrifices and strict rule following. No fasting or prayers can free the soul, only the Word of God (284). Being a servant is showing God’s love to others. Caring for the needy, doing things for those who can’t repay you, and being selfless are all things that Jesus promotes and desires for his followers. By serving others you are showing the love of God to them.
Luther talks about the word of God being the key to a solid Christian walk (280). Only the power of the Word has the power to change us. The word of God is the reason Jesus came, in order to spread his love and grace. The word of God is split into the Old and New testaments. Luther describes these as commandments and promises. Commandments tell us what to do, but don’t quite give us the strength to do them. But the promises in the New Testament are full of God’s promises and love, and grace, showing us how to have faith and believe in Jesus.
Through Christ we are free from the terror of the law. We are free from the rules and regulations. We are free in the comfort and forgiveness of Christ. We no longer need to buy salvation from man, because true followers of Jesus know that He is the way, and the truth.
Today we try so hard to be good Christians. We go to church every Sunday, we try and read our Bibles and pray, donate our time once a year to feed the homeless, and do other small works. While these are good works, they are meaningless if they aren’t backed by faith. I think Luther would tell us to go back to the basics, and get back to the root of the Christian faith. Works don’t save our dirty souls, Jesus does. Works won’t give us faith and strength to carry on, Jesus does. We are just tiring ourselves out trying to save our own souls, when a man did that for us 2,000 years ago. Martin Luther’s ideas and revelations are still very relevant, and should be studied and applied to our Christian faith in our lives today.
Wengert, Timothy, and Arthur Holder. "Martin Luther (1483-1546) the Freedom of a Christian.” Christian Spirituality: The Classics. 2009.
The Freedom of a Christian
By: Shanna S.
Contextual background:
By the 15th century the Roman Catholic Church had arguably established itself as one of the most powerful institutions on earth. A bureaucracy reflecting the privileges of the elite, it functioned as a state: towering over Christians and enforcing penalties and laws at its whim- often unjustly. Everyday Christians were subject to the plague of its authority while it itself remained immune-- exasperating divisions of hierarchy and inequality. It was a festering wound of infection spreading poison and demoralization to every corner of its reaches. Corruption ran rampant while morality was at an all-time low. The Renaissance papacy- its eyes fixed on temporal riches and glory, with a burgeoning interest in humanism- bathed itself in luxuries of art, architecture, and the fine things of life. It financed its agenda by exploiting others: through war, taxation, and the selling of indulgences (Wengert, 186). At its best, it seemed to care little about the lives of everyday people, at its worst it was proclaimed an agent of the devil. Reformation seems almost inevitable when seen through this lens of social unrest and exploitation which papal abuses and corruption fostered. This inequality, paralleled by a growing sense of nationalism and humanism, precludes the social upheaval and turmoil necessary for reformation. It is during this time that Martin Luther emerges.
Born on November 10, 1484, in Eisleben, Germany, Martin Luther was the son of strict and austere religious parents. He spoke of an unpleasant childhood. Such rearing is suggested to have had long-term consequences affecting Luther’s perceptions both in practical and spiritual matters (Gonzalez, 21). He attended school in Mansfield, Magdeburg, and Eisenach before attending the University of Erfurt in 1501. He received his bachelor and MA degrees in 1505. That same year, on his way back to school where he was to study law, he encountered a severe thunderstorm- where, overcome with terror, Luther vowed to abandon his study of law and instead become a monk. He entered the Observant Augustinian Monastery in Erfurt and was ordained in 1507 (Wengert, 185). He studied theology in Erfurt and in Wittenberg. In 1512 he became a professor lecturing on Psalms, Romans, Galatians and Hebrews. Martin Luther was a devout and pious monk. He took seriously the task of working for his salvation; everything he did was to the utmost, and was done with ardor and resolve. However, despite a natural inclination toward piety and devotionalism to which he excelled, he was haunted by the crushing weight of his perceived inadequacy and a constant trepidation that he could not put off- a feeling that his sinful nature would, no doubt, lead him to eternal damnation (Gonzalez, 23). He was constantly in confession to appease his inexorable conscious only to leave and think of another sin he might have forgotten to confess and then return. It was if no matter how good he was, or tried to be, he could never be good enough. Such misery and anguish would drive him to search the scriptures for answers which would eventually lead to a staggering discovery toward the true path of salvation.
In response to John Tetzel’s preaching of indulgences, on October 31st, 1517, Luther tacked his 95 theses to the Castle Church’s doors for debate. These were quickly disseminated and translated into German (Wengert, 186). The beginning of the Reformation is consecrated by this revolutionary move, and marks the beginning of a radical new movement. Subsequently, in 1520, Luther wrote a tract titled, The Freedom of a Christian. This is the article which is to be explored in this analysis. Its intended audience was for evangelical Christians; its purpose-- to give a program for and delineate his astonishing finding. Namely, that it is through faith in Christ that Christians have been set free from the power of sin and law. This freedom has been granted by God’s forgiveness through Christ; which as an act of grace, can never be earned through human efforts. This is justification through faith.
Analysis of the text:
Luther’s treatise is monumental because of both the paradoxal nature of its argument, and if true, the unprecedented implications of its philosophy. Such implications would change the game for everyday Christians, challenge the authority of the papacy and confront head-on the pervasive and commonly held beliefs of the day and those inherited through the history of the Christian tradition. Luther defines faith as an experience of one’s trust in God- solely given by God, and not a virtue. Luther’s argument that Christians are saved by faith alone is in direct opposition to “self-chosen spirituality,” which is the idea that salvation is obtained through human works. If true, his proposition meant salvation was not merited by human effort, but granted through faith alone. If Christians were not saved by their own efforts- but by God’s grace and faith in him, this meant any attempt to earn salvation through works: temporal or spiritual, was futile. It is evident the ramifications this would have for Christians, who at this time believed the only way to avoid eternal damnation (which was a legitimate and pulverizing fear) was to do everything they could to be more spiritual and godly: give more, pray more, repent more, perform more rituals and ceremonies and be “more” in every sense of the word. It is clear how inadequate and damned one would feel if they didn’t measure up. Really, it meant to be other than they are in their humanness, which is something that is inherently impossible: to be human is to be limited. This also meant that those who were outwardly “godly” but inwardly corrupt wouldn’t necessarily inherit eternal life. This was a radical argument.
The operationalizing of faith is important for what Luther has set out to do in his treatise. A famous proposition of his treatise, this statement provides the breadth of his argument: “A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject to all” (p. 277). This paradox serves a two-fold purpose: to guard against critique- and by so doing- finding common ground with tradition, while also proclaiming a radical new message of salvation. In presenting the above premise in this way, he is able to present that the life of faith is actually more “carnal than spiritual” suggesting that although Christians are saved by grace (which is spiritual), this doesn’t permit disobedience or the retention of good works, but rather because one is set free in love- through faith- one ought to serve and love others precisely because of this freedom (Wengert, 195; Luther, 302). Such outward workings are physical not spiritual. So although the saving takes place metaphysically, the substrate of this freedom is displayed through human works. He vigorously notes that it is not works that save; it is faith through Christ, but works are an outward expression of this salvation. “Good works do not make a man good, but a good man does good works” (Luther, 297). Human works, in and of themselves, do not grant salvation- no matter how good, righteous, or “Christian” one is. Any means to obtain salvation in this way is a display of ignorance, disobedience and folly. He suggests one would do well not to forget this. In this way, works are but only the fruit of one who is already saved, but because works can be done by anyone (believer or nonbeliever) one cannot judge by works alone. In speaking on motivation for works Luther says, “Of what good are works done in such wickedness, even if they were the works of angels and apostles?” (285). If Christians are only being charitable, generous and kind to profit themselves- toward the end goal of salvation and not for the means in itself which is to benefit others and the kingdom of God (which counterculture idea of servitude, humility and love is prescribed by the gospel) then they are accomplishing nothing; in fact, even worse, Luther says they’re spreading poison (Luther, 285, 300). This kind of Christianity is false; and is employed among extrinsic believers pursing a pseudo-Christian life for self-gain. Luther says these people are not children of God (Luther, 291). They are acting in this way out of fear- to avoid damnation. This is a direct shot at the papacy- “the wicked”- and what it teaches (Luther, 291). For Luther, it really is a matter of the heart. Salvation is accomplished through faith in God- enabled by the Holy Spirit. Hope, trust and love are fruits of this kindling relationship with God, which we are to forever perfect.
In elucidating how the inner person is a free Lord and the outer person is a servant to all, Luther argues that man has a two-fold nature. The inner man fashioned in the likeness of Christ joys in serving God, but the outward man striving against the inner man seeks after his own advantage. It is because of the nature of the flesh that outward works are necessary to pierce this outer man and make him subject to the inner man. In this way, these works help to strengthen the believer’s efforts against temptation, but are useless for salvation alone. To this end Luther says, “So the Christian who is consecrated by his faith does good works, but the works do not make him holier or more Christian, for that is the work of faith alone” (297.) In regards to the inner person he says a believer fulfills the requirements of salvation through faith alone, while no works of human efforts can justify him. He argues if one cannot be justified by human works, there is no need for the law; and the law has no place over him (284). Luther suggests that the entirety of scripture is broken into two parts: commandments and promises. He suggests the commandments serve a two-fold purpose: to teach us what we ought to do; (however they do not, in themselves, provide the means to effectuate this ought-ness) and also to recognize our need for God. It is precisely in our inability to measure up to the standard- to be other than we are- that we come to recognize in our limitedness and the necessity for God; for salvation comes through him, not by us (282). God’s promises, Luther argues, enable the Christian to fulfill the law by having faith in Christ (283). “Is not such a soul most obedient to God in all things by this faith? What commandment is there that such obedience has not completely fulfilled?” (285). Here Luther argues it is by faith in Christ that the commandments are fulfilled. He speaks of this in a metaphor of marriage (Luther, 286). Just as Christ is in God, so we are in Christ. This “marriage” to Christ annuls sin. Because sin is complete otherness to God, it must be transgressed to make salvation possible. This is accomplished through Christ’s crucifixion and resurrection. So through this marriage Christ shares in our “sins, death and damnation” and we too in this exchange, share in his resurrection, life, and priesthood (Luther, 286). A most unequal, yet beautifully selfless exchange of love from God to his people. In this marriage we have been untied with Christ and are free from the bondage of sin and death. Luther also argues that we are priests in Christ through faith, and because we are priests in Christ we are worthy; such a high calling enables us to pray for and teach other believers- as priests are ordained to do. For Luther, “Any work not done for power over the body, or serving one’s neighbor, is not good" (Luther, 308). Through Luther’s explanation of the inner man’s freedom we are given three key points: 1) Faith alone fulfills the commandants; 2) our bond (or marriage) with Christ- rooted in faith- abrogates the necessity for works; and 3) Believers, as they become priests and kings, can pray for and teach one another in love (Wengert, 187, 188).
Personally, and arguably, the most beautiful part of Luther’s Freedom of a Christian, is the promulgation that Christians live not in themselves, but in Christ, and for others.
A Christian lives in Christ through faith, and his neighbor through love. By faith he is caught up beyond himself into God. By love he descends beneath himself to his neighbor (309).
I do not live for myself; I live for others. I live for someone else- anyone else; and they for me. This exchange is mirrored in human marriage, but it is precisely our marriage to Christ that allows us to be Christ to others. “A man does not live for himself alone in this mortal body to work for it alone, but he lives also for all men on earth; rather, he lives only for others and not for himself” (301). Luther argues that with this end in mind, the Christian is to bring his body under his control so that he might serve others freely. He argues that this serving of others is the true Christian work. In caring for others faith is truly alive and active in love where Christians serve one another without reward, and are satisfied alone in this abundance of faith (302). Quoting Philippians 2:1-4, Luther explains we should devote all our works to the service and love of others (302). Just as God through Christ, humbled himself, and made himself lowly in nature to serve, so we too should serve others. Christ, “lived, labored, worked, suffered, and died” as a man and did not equate himself or call on his authority as God; rather for our sake, he set an example for us so that through him, we might do this for others (302).
Luther says if we recognize all that has been given to us we will be filled through the Holy Spirit with love which makes us free to be conquerors in all situations- in all places, servants to our neighbor, and lords of all (305). Christians are made free through faith in Christ, but through this freedom we are to love and serve others and in this way become “servants to all” (277). Luther says, “A Christian is the servant of all and made subject to all. Insofar as he is free he does no works, but insofar as he is a servant he does all kinds of works” (294). This is the captivating paradox of Luther’s Freedom of a Christian which parallels the beautiful mystery of the gospel. Through God’s love and grace we are set free. By this freedom we are freely bound to serve and love others. Though we are set free, we are held captive to the power of grace through which love resonates.
References
1. Gonzalez, Justo. "Martin Luther: Pilgrimage to Reformation." The Story of Christianity. 11. New York: 2010.
2. Luther, Martin. "Three Treatises." From the American Edition of Luther's Works. 1970.
3. Wengert, Timothy, and Arthur Holder. "Martin Luther (1483-1546) the Freedom of a Christian.” Christian Spirituality: The Classics. 2009.
Contextual background:
By the 15th century the Roman Catholic Church had arguably established itself as one of the most powerful institutions on earth. A bureaucracy reflecting the privileges of the elite, it functioned as a state: towering over Christians and enforcing penalties and laws at its whim- often unjustly. Everyday Christians were subject to the plague of its authority while it itself remained immune-- exasperating divisions of hierarchy and inequality. It was a festering wound of infection spreading poison and demoralization to every corner of its reaches. Corruption ran rampant while morality was at an all-time low. The Renaissance papacy- its eyes fixed on temporal riches and glory, with a burgeoning interest in humanism- bathed itself in luxuries of art, architecture, and the fine things of life. It financed its agenda by exploiting others: through war, taxation, and the selling of indulgences (Wengert, 186). At its best, it seemed to care little about the lives of everyday people, at its worst it was proclaimed an agent of the devil. Reformation seems almost inevitable when seen through this lens of social unrest and exploitation which papal abuses and corruption fostered. This inequality, paralleled by a growing sense of nationalism and humanism, precludes the social upheaval and turmoil necessary for reformation. It is during this time that Martin Luther emerges.
Born on November 10, 1484, in Eisleben, Germany, Martin Luther was the son of strict and austere religious parents. He spoke of an unpleasant childhood. Such rearing is suggested to have had long-term consequences affecting Luther’s perceptions both in practical and spiritual matters (Gonzalez, 21). He attended school in Mansfield, Magdeburg, and Eisenach before attending the University of Erfurt in 1501. He received his bachelor and MA degrees in 1505. That same year, on his way back to school where he was to study law, he encountered a severe thunderstorm- where, overcome with terror, Luther vowed to abandon his study of law and instead become a monk. He entered the Observant Augustinian Monastery in Erfurt and was ordained in 1507 (Wengert, 185). He studied theology in Erfurt and in Wittenberg. In 1512 he became a professor lecturing on Psalms, Romans, Galatians and Hebrews. Martin Luther was a devout and pious monk. He took seriously the task of working for his salvation; everything he did was to the utmost, and was done with ardor and resolve. However, despite a natural inclination toward piety and devotionalism to which he excelled, he was haunted by the crushing weight of his perceived inadequacy and a constant trepidation that he could not put off- a feeling that his sinful nature would, no doubt, lead him to eternal damnation (Gonzalez, 23). He was constantly in confession to appease his inexorable conscious only to leave and think of another sin he might have forgotten to confess and then return. It was if no matter how good he was, or tried to be, he could never be good enough. Such misery and anguish would drive him to search the scriptures for answers which would eventually lead to a staggering discovery toward the true path of salvation.
In response to John Tetzel’s preaching of indulgences, on October 31st, 1517, Luther tacked his 95 theses to the Castle Church’s doors for debate. These were quickly disseminated and translated into German (Wengert, 186). The beginning of the Reformation is consecrated by this revolutionary move, and marks the beginning of a radical new movement. Subsequently, in 1520, Luther wrote a tract titled, The Freedom of a Christian. This is the article which is to be explored in this analysis. Its intended audience was for evangelical Christians; its purpose-- to give a program for and delineate his astonishing finding. Namely, that it is through faith in Christ that Christians have been set free from the power of sin and law. This freedom has been granted by God’s forgiveness through Christ; which as an act of grace, can never be earned through human efforts. This is justification through faith.
Analysis of the text:
Luther’s treatise is monumental because of both the paradoxal nature of its argument, and if true, the unprecedented implications of its philosophy. Such implications would change the game for everyday Christians, challenge the authority of the papacy and confront head-on the pervasive and commonly held beliefs of the day and those inherited through the history of the Christian tradition. Luther defines faith as an experience of one’s trust in God- solely given by God, and not a virtue. Luther’s argument that Christians are saved by faith alone is in direct opposition to “self-chosen spirituality,” which is the idea that salvation is obtained through human works. If true, his proposition meant salvation was not merited by human effort, but granted through faith alone. If Christians were not saved by their own efforts- but by God’s grace and faith in him, this meant any attempt to earn salvation through works: temporal or spiritual, was futile. It is evident the ramifications this would have for Christians, who at this time believed the only way to avoid eternal damnation (which was a legitimate and pulverizing fear) was to do everything they could to be more spiritual and godly: give more, pray more, repent more, perform more rituals and ceremonies and be “more” in every sense of the word. It is clear how inadequate and damned one would feel if they didn’t measure up. Really, it meant to be other than they are in their humanness, which is something that is inherently impossible: to be human is to be limited. This also meant that those who were outwardly “godly” but inwardly corrupt wouldn’t necessarily inherit eternal life. This was a radical argument.
The operationalizing of faith is important for what Luther has set out to do in his treatise. A famous proposition of his treatise, this statement provides the breadth of his argument: “A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject to all” (p. 277). This paradox serves a two-fold purpose: to guard against critique- and by so doing- finding common ground with tradition, while also proclaiming a radical new message of salvation. In presenting the above premise in this way, he is able to present that the life of faith is actually more “carnal than spiritual” suggesting that although Christians are saved by grace (which is spiritual), this doesn’t permit disobedience or the retention of good works, but rather because one is set free in love- through faith- one ought to serve and love others precisely because of this freedom (Wengert, 195; Luther, 302). Such outward workings are physical not spiritual. So although the saving takes place metaphysically, the substrate of this freedom is displayed through human works. He vigorously notes that it is not works that save; it is faith through Christ, but works are an outward expression of this salvation. “Good works do not make a man good, but a good man does good works” (Luther, 297). Human works, in and of themselves, do not grant salvation- no matter how good, righteous, or “Christian” one is. Any means to obtain salvation in this way is a display of ignorance, disobedience and folly. He suggests one would do well not to forget this. In this way, works are but only the fruit of one who is already saved, but because works can be done by anyone (believer or nonbeliever) one cannot judge by works alone. In speaking on motivation for works Luther says, “Of what good are works done in such wickedness, even if they were the works of angels and apostles?” (285). If Christians are only being charitable, generous and kind to profit themselves- toward the end goal of salvation and not for the means in itself which is to benefit others and the kingdom of God (which counterculture idea of servitude, humility and love is prescribed by the gospel) then they are accomplishing nothing; in fact, even worse, Luther says they’re spreading poison (Luther, 285, 300). This kind of Christianity is false; and is employed among extrinsic believers pursing a pseudo-Christian life for self-gain. Luther says these people are not children of God (Luther, 291). They are acting in this way out of fear- to avoid damnation. This is a direct shot at the papacy- “the wicked”- and what it teaches (Luther, 291). For Luther, it really is a matter of the heart. Salvation is accomplished through faith in God- enabled by the Holy Spirit. Hope, trust and love are fruits of this kindling relationship with God, which we are to forever perfect.
In elucidating how the inner person is a free Lord and the outer person is a servant to all, Luther argues that man has a two-fold nature. The inner man fashioned in the likeness of Christ joys in serving God, but the outward man striving against the inner man seeks after his own advantage. It is because of the nature of the flesh that outward works are necessary to pierce this outer man and make him subject to the inner man. In this way, these works help to strengthen the believer’s efforts against temptation, but are useless for salvation alone. To this end Luther says, “So the Christian who is consecrated by his faith does good works, but the works do not make him holier or more Christian, for that is the work of faith alone” (297.) In regards to the inner person he says a believer fulfills the requirements of salvation through faith alone, while no works of human efforts can justify him. He argues if one cannot be justified by human works, there is no need for the law; and the law has no place over him (284). Luther suggests that the entirety of scripture is broken into two parts: commandments and promises. He suggests the commandments serve a two-fold purpose: to teach us what we ought to do; (however they do not, in themselves, provide the means to effectuate this ought-ness) and also to recognize our need for God. It is precisely in our inability to measure up to the standard- to be other than we are- that we come to recognize in our limitedness and the necessity for God; for salvation comes through him, not by us (282). God’s promises, Luther argues, enable the Christian to fulfill the law by having faith in Christ (283). “Is not such a soul most obedient to God in all things by this faith? What commandment is there that such obedience has not completely fulfilled?” (285). Here Luther argues it is by faith in Christ that the commandments are fulfilled. He speaks of this in a metaphor of marriage (Luther, 286). Just as Christ is in God, so we are in Christ. This “marriage” to Christ annuls sin. Because sin is complete otherness to God, it must be transgressed to make salvation possible. This is accomplished through Christ’s crucifixion and resurrection. So through this marriage Christ shares in our “sins, death and damnation” and we too in this exchange, share in his resurrection, life, and priesthood (Luther, 286). A most unequal, yet beautifully selfless exchange of love from God to his people. In this marriage we have been untied with Christ and are free from the bondage of sin and death. Luther also argues that we are priests in Christ through faith, and because we are priests in Christ we are worthy; such a high calling enables us to pray for and teach other believers- as priests are ordained to do. For Luther, “Any work not done for power over the body, or serving one’s neighbor, is not good" (Luther, 308). Through Luther’s explanation of the inner man’s freedom we are given three key points: 1) Faith alone fulfills the commandants; 2) our bond (or marriage) with Christ- rooted in faith- abrogates the necessity for works; and 3) Believers, as they become priests and kings, can pray for and teach one another in love (Wengert, 187, 188).
Personally, and arguably, the most beautiful part of Luther’s Freedom of a Christian, is the promulgation that Christians live not in themselves, but in Christ, and for others.
A Christian lives in Christ through faith, and his neighbor through love. By faith he is caught up beyond himself into God. By love he descends beneath himself to his neighbor (309).
I do not live for myself; I live for others. I live for someone else- anyone else; and they for me. This exchange is mirrored in human marriage, but it is precisely our marriage to Christ that allows us to be Christ to others. “A man does not live for himself alone in this mortal body to work for it alone, but he lives also for all men on earth; rather, he lives only for others and not for himself” (301). Luther argues that with this end in mind, the Christian is to bring his body under his control so that he might serve others freely. He argues that this serving of others is the true Christian work. In caring for others faith is truly alive and active in love where Christians serve one another without reward, and are satisfied alone in this abundance of faith (302). Quoting Philippians 2:1-4, Luther explains we should devote all our works to the service and love of others (302). Just as God through Christ, humbled himself, and made himself lowly in nature to serve, so we too should serve others. Christ, “lived, labored, worked, suffered, and died” as a man and did not equate himself or call on his authority as God; rather for our sake, he set an example for us so that through him, we might do this for others (302).
Luther says if we recognize all that has been given to us we will be filled through the Holy Spirit with love which makes us free to be conquerors in all situations- in all places, servants to our neighbor, and lords of all (305). Christians are made free through faith in Christ, but through this freedom we are to love and serve others and in this way become “servants to all” (277). Luther says, “A Christian is the servant of all and made subject to all. Insofar as he is free he does no works, but insofar as he is a servant he does all kinds of works” (294). This is the captivating paradox of Luther’s Freedom of a Christian which parallels the beautiful mystery of the gospel. Through God’s love and grace we are set free. By this freedom we are freely bound to serve and love others. Though we are set free, we are held captive to the power of grace through which love resonates.
References
1. Gonzalez, Justo. "Martin Luther: Pilgrimage to Reformation." The Story of Christianity. 11. New York: 2010.
2. Luther, Martin. "Three Treatises." From the American Edition of Luther's Works. 1970.
3. Wengert, Timothy, and Arthur Holder. "Martin Luther (1483-1546) the Freedom of a Christian.” Christian Spirituality: The Classics. 2009.