Collected Works of Martin Luther

by Martin Luther

The Christian Serves Freely

  Who then can comprehend the riches and the glory of the Christian life? It can do all things, and has all things, and lacks nothing; it is lord over sin, death and hell, and yet at the same time it serves, ministers to and benefits all men. But, alas, in our day this life is unknown throughout the world; it is neither preached about nor sought after; we are altogether ignorant of our own name and do not know why we are Christians or bear the name of Christians. Surely we are so named after Christ, not because He is absent from us, but because He dwells in us, that is, because we believe on Him and are Christs one to another and do to our neighbors as Christ does to us. But in our day we are taught by the doctrine of men to seek naught but merits, rewards and the things that are ours; of Christ we have made only a taskmaster far more harsh than Moses.

  Examples: The Virgin

  Of such faith we have a pre-eminent example in the blessed Virgin. As is written in Luke ii, she was purified according to the law of Moses, after the custom of all women, although she was not bound by that law, and needed not to be purified. But out of free and willing love she submitted to the law, being made like other women, lest she should offend or despise them. She was not justified by this work, but being righteous she did it freely and willingly. So our works also should be done, not that we may be justified by them; since, being justified beforehand by faith, we ought to do all things freely and joyfully for the sake of others.

  St. Paul

  St. Paul also circumcised his disciple Timothy, not because circumcision was necessary for his righteousness, but that he might not offend or despise the Jews who were weak in the faith and could not yet grasp the liberty of faith. But on the other hand, when they despised the liberty of faith and insisted that circumcision was necessary for righteousness, he withstood them and did not allow Titus to be circumcised, (Gal. ii) [Gal. 2:3]. For as he was unwilling to offend for to despise any man’s weak faith, and yielded to their will for the time, so he was also unwilling that the liberty of faith should be offended against or despised by stubborn work-righteous men. He chose a middle way, sparing the weak or a time, but always withstanding the stubborn, that he might convert all to the liberty of faith. What we do should be done with the same zeal to sustain the weak in faith, as Romans xiv teaches [Rom. 14:1 ff.]; but we should firmly withstand the stubborn teachers of works. Of this we will say more later.

  Christ also, in Matthew xvii, when the tribute money was demanded of His disciples, argued with St. Peter, Christ whether the sons of the king were not free from the payment of tribute, and Peter affirmed that they were. None the less Christ commanded Peter to go to the sea, and said, “Lest we should offend them, go, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.” [Matt. 17:24 ff.] This incident its beautifully to our subject, since Christ here calls Himself and those that are His, children and sons of the King, who need nothing; and yet He freely submits and pays the tribute. Just as necessary or helpful as this work was to Christ’s righteousness or salvation, just so much do all other works of His or of His followers avail for righteousness; since they all follow after righteousness and are free, and are done only to serve others and to give them an example of good works.

  Of the same nature are the precepts which Paul gives, in Romans xiii [Rom. 13:1 ff.] and Titus iii [Tit. 3:1], that Christians should be subject to the powers that be, and be ready to do every good work, not that they shall in this way be justified, since they already are righteous through faith, but that in the liberty of the Spirit they shall by so doing serve others and the powers themselves, and obey their will freely and out of love. Of this nature should be the works of all colleges, monasteries and priests. Each one should do the works of his profession and position, not that by them he may strive after righteousness, but that through them he may keep under his body, be an example to others, who also need to keep under their bodies, and finally that by such works he may submit his will to that of others in the freedom of love. But very great care must always be taken that no man in a false confidence imagine that by such works he will be justified, or acquire merit or be saved; for this is the work of faith alone, as I have repeatedly said.

  Church Precepts

  Any one knowing this could easily and without danger find his way among those numberless mandates and precepts of pope, bishops, monasteries, churches, princes and magistrates, upon which some ignorant pastors insist as if they were necessary to righteousness and salvation, calling them “precepts of the Church,” although they are nothing of the kind. For a Christian, as a free man, will say, “I will fast, pray, do this and that as men command, not because it is necessary to my righteousness or salvation; but that I may show due respect to the pope, the bishop, the community, some magistrate or my neighbor, and give them an example, I will do and suffer all things, just as Christ did and suffered far more for me, although He needed nothing of it all or Himself, and was made under the law for my sake, although He was not under the law.” And although tyrants do violence or injustice in making their demands, yet it will do no harm, so long as they demand nothing contrary to God.

  From what has been said, every one can pass a safe judgment on all works and laws and make a trustworthy distinction between them, and know who are the blind and ignorant pastors and who are the good and true. For any work that is not done solely for the purpose of keeping under the body or of serving one’s neighbor, so long as he asks nothing contrary to God, is not good nor Christian. And for this reason I mightily fear that few or no colleges, monasteries, altars and offices of the Church are really Christian in our day: no, nor the special fasts and prayers on certain saints’ days16 either. I fear, I say, that in all these we seek only our own profit, thinking that through them our sins are purged away and that we ind salvation in them. In this way Christian liberty perishes altogether. And this comes from our ignorance of Christian faith and of liberty.

  Ignorance of Liberty

  This ignorance and suppression of liberty very many blind pastors take pains to encourage: they stir up and urge on their people in these practices by praising such works, puffing them up with their indulgences, and never teaching faith. But I would counsel you, if you wish to pray, fast or establish some foundation in the Church, take heed not to do it in order to obtain some benefit, whether temporal or eternal. For you would do injury to your faith, which alone offers you all things, Your one care should be that faith may increase, whether it be trained by works or by sufferings. Give your gifts freely and for nothing, that others may profit by them and are well because of you and your goodness. In this way you shall be truly good and Christian. For of what benefit to you are the good works which you do not need for the keeping under of your body? Your faith is sufficient for you, through which God has given you all things.

  See, according to this rule the good things we have from God should flow from one to the other and be common to all, so that every one should “put on” his neighbor, and so conduct himself toward him as if he himself were in the other’s place. From Christ they have flowed and are flowing into us: He has so “put on” us and acted for us as if He had been what we are. From us they flow on to those who have need of them, so that I should lay before God my faith and my righteousness that they may cover and intercede for the sins of my neighbor, which I take upon myself and so labor and serve in them as if they were my very own. For that is what Christ did for us. This is true love and the genuine rule of a Christian life. The love is true and genuine where there is true and genuine faith. Hence, the Apostle says of love in I Cor. xiii, that it seeketh not its own. [1 Cor. 13:5]

  Conclusion

  We conclude, therefore, that a Christian man lives not in himself, but in Christ and in his neighbor. Otherwise he is not a Christian. He lives in Christ through faith, in his neighbor through love; by faith he is caught up beyond himself into God, by love he sinks down beneath himself into hi
s neighbor; yet he always remains in God and in His love, as Christ says in John i, “Verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.” [John 1:51]

  Enough now of liberty. As you see, it is a spiritual and true liberty, and makes our hearts free from all sins, laws and mandates, as Paul says, I Tim. i, “The law is not made for a righteous man.” [1 Tim. 1:9] It is more excellent than all other liberty which is external, as heaven is more excellent than earth. This liberty may Christ grant us both to understand and to preserve. Amen.

  Liberty

  Neither License

  Nor Necessity

  Finally, something must be added for the sake of those for whom nothing can be so well said that they will not spoil it by misunderstanding it, though it is a question whether they will understand even what shall here be said. There are very many who, when they hear of this liberty of faith, immediately turn it into an occasion for the flesh, and think that now all things are allowed them. They want to show that they are free men and Christians only by despising and finding fault with ceremonies, traditions and human laws; as if they were Christians because on stated days they do not fast or eat meat when others fast, or because they do not use the accustomed prayers, and with upturned nose scoff at the precepts of men, although they utterly disregard all else that pertains to the Christian religion. The extreme opposite of these are those who rely for their salvation solely on their reverent observance of ceremonies, as if they would be saved because on certain days they fast or abstain from meats, or pray certain prayers; these make a boast of the precepts of the Church and of the Fathers, and care not a fig or the things which are of the essence of our faith. Plainly, both are in error, because they neglect the weightier things which are necessary to salvation, and quarrel so noisily about those trifling and unnecessary matters.

  How much better is the teaching of the Apostle Paul, who bids us take a middle course, and condemns both sides when he says, “Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth.” [Rom. 14:3] Here you see that they who neglect and disparage ceremonies, not out of piety, but out of mere contempt, are reproved, since the Apostle teaches us not to despise them. Such men are puffed up by knowledge. On the other hand, he teaches those who insist on the ceremonies not to judge the others, or neither party acts toward the other according to the love that edifies. Wherefore, we ought here to listen to the Scriptures, which teach that we should not go aside to the right nor to the left [Deut. 28:14], but follow the statutes of the Lord which are right, rejoicing the heart [Ps. 19:8]. For as a man is not righteous because he keeps and clings to the works and forms of the ceremonies, so also will a man not be counted righteous merely because he neglects and despises them.

  freedom from False Opinions

  Our faith in Christ does not free us from works, but from false opinions concerning works, that is, from the foolish presumption that justification is acquired by works. For faith redeems, corrects and preserves our consciences, so that we know that righteousness does not consist in works, although works neither can nor ought to be wanting; just as we cannot be without food and drink and all the works of this mortal body, yet our righteousness is not in them, but in faith; and yet those works of the body are not to be despised or neglected on that account. In this world we are bound by the needs of our bodily life, but we are not righteous because of them. “My kingdom is not of this world,” [John 18:36] says Christ, but He does not say, “My kingdom is not here, that is, in this world.” And Paul says, “Though we walk in the flesh, we do not war after the flesh,” [2 Cor. 10:3] and in Galatians ii, “The life which I now live in the flesh, I live in the faith of the Son of God.” [Gal. 2:20] Thus what we do, live, and are in works and in ceremonies, we do because of the necessities of this life and of the effort to rule our body; nevertheless we are righteous not in these, but in the faith of the Son of God.

  Opponents

  Ceremonialists

  Ignorant Men

  Hence, the Christian must take a middle course and face those two classes of men. He will meet first the unyielding, stubborn ceremonialists, who like deaf adders [Ps. 58:4] are not willing to hear the truth of liberty, but, having no faith, boast of, prescribe and insist upon their ceremonies as means of justification. Such were the Jews of old, who were unwilling to learn how to do good. These he must resist, do the very opposite and offend them boldly, lest by their impious views they drag many with them into error. In the presence of such men it is good to eat meat, to break the fasts and for the sake of the liberty of faith to do other things which they regard the greatest of sins. Of them we must say, “Let them alone, they are blind and leaders of the blind.” [Matt. 15:14] For on this principle Paul would not circumcise Titus when the Jews insisted that he should [Gal. 2:3], and Christ excused the Apostles when they plucked ears of corn on the sabbath [Matt. 12:1 ff.]; and there are many similar instances. The other class of men whom a Christian will meet, are the simple-minded, ignorant men, weak in the faith, as the Apostle calls them, who cannot yet grasp the liberty of faith, even if they were willing to do so. These he must take care not to offend; he must yield to their weakness until they are more fully instructed. For since these do and think as they do, not because they are stubbornly wicked, but only because their faith is weak, the fasts and other things which they think necessary must be observed to avoid giving them offence. For so love demands, which would harm no one, but would serve all men. It is not by their fault that they are weak, but their pastors have taken them captive with the snares of their traditions and have wickedly used these traditions as rods with which to beat them. From these pastors they should have been delivered by the teaching of faith and liberty. So the Apostle teaches us, Romans xiv, “If my meat cause my brother to offend, I will eat no flesh while the world standeth” [Rom. 14:14]; and again, “I know that through Christ nothing is unclean, except to him who esteemeth any thing to be unclean; but it is evil or the man who eats and is offended.”

  Wherefore, although we should boldly resist those teachers of traditions and sharply censure the laws of the popes by means of which they plunder the people of God, yet we must spare the timid multitude whom those impious tyrants hold captive by means of these laws, until they be set free. Fight strenuously therefore against the wolves, but for the sheep, and not also against the sheep. This you will do if you inveigh against the laws and the law-givers, and at the same time observe the laws with the weak, so that they will not be offended, until they also recognize the tyranny and understand their liberty. But if you wish to use your liberty, do so in secret, as Paul says, Romans xiv, “Hast thou the faith? have it to thyself before God” [Rom. 14:22]; but take care not to use your liberty in the sight of the weak. On the other hand, use your liberty constantly and consistently in the sight of the tyrants and the stubborn, in despite of them, that they also may learn that they are impious, that their laws are of no avail for righteousness, and that they had no right to set them up.

  Ceremonies

  Now, since we cannot live our life without ceremonies and works, and the froward and untrained youth need to be restrained and saved from harm by such bonds; and since each one should keep his body under by means of such works, there is need that the minister of Christ be far-seeing and faithful; he ought so to govern and teach the people of Christ in all these matters that their conscience and faith be not offended, and that there spring not up in them a suspicion and a root of bitterness, and many be defiled thereby [Heb. 12:15], as Paul admonishes the Hebrews; that is, that they may not lose faith and become defiled by the false estimate of the value of works, and think that they must be justified by works. This happens easily and defiles very many, unless faith is at the same time constantly taught; it is impossible to avoid it when faith is not mentioned and only the devisings of men are taught, as has been done until now through the pestilent, impious, soul-destroying traditions of o
ur popes and the opinions of our theologians. By these snares numberless souls have been dragged down to hell, so that you might see in this the work of Antichrist.

  The Test of Faith

  Temporary Helps

  In brief, as wealth is the test of poverty, business the test of faithfulness, honors the test of humility, easts the test of temperance, pleasures the test of chastity, so ceremonies are the test of the righteousness of faith. “Can a man,” says Solomon, “take fire in his bosom, and his clothes not be burned?” [Prov. 6:27] Yet, as a man must live in the midst of wealth, business, honors, pleasures and easts, so also must he live in the midst of ceremonies, that is, in the midst of dangers. Nay, as infant boys need beyond all else to be cherished in the bosoms and by the hands of maidens to keep them from perishing, and yet when they are grown up their salvation is endangered if they associate with maidens, so the inexperienced and froward youth need to be restrained and trained by the iron bars of ceremonies, lest their unchecked ardor rush headlong into vice after vice. Yet it would be death or them to be always held in bondage to ceremonies, thinking that these justify them. They are rather to be taught that they have been so imprisoned in ceremonies, not that they should be made righteous or gain great merit by them, but that they might thus be kept from doing evil, and might be more easily instructed unto the righteousness of faith. Such instruction they would not endure if the impulsiveness of their youth were not restrained. Hence ceremonies are to be given the same place in the life of a Christian as models and plans have among builders and artisans. They are prepared not as permanent structures, but because without them nothing could be built or made. When the structure is completed they are laid aside. You see, they are not despised, rather, they are greatly sought after; but what we despise is the false estimate of them, since no one holds them to be the real and permanent structure. If any man were so egregiously foolish as to care for nothing all his life long except the most costly, careful and persistent preparation of plans and models, and never to think of the structure itself, and were satisfied with his work in producing such plans and mere aids to work, and boasted of it, would not all men pity his insanity, and estimate that with what he has wasted something great might have been built? Thus we do not despise ceremonies and works, nay, we set great store by them; but we despise the false estimate placed upon works, in order that no one may think that they are true righteousness, as those hypocrites believe who spend and lose their whole lives in zeal for works, and never reach that for the sake of which the works are to be done; as the Apostle says, “ever learning and never able to come to the knowledge of the truth.” [2 Tim. 3:7] For they seem to wish to build, they make their preparations, and yet they never build, Thus they remain caught in the form of godliness and do not attain unto its power [2 Tim. 3:5]. Meanwhile they are pleased with their efforts, and even dare to judge all others whom they do not see shining with a like show of works. Yet with the gifts of God which they have spent and abused in vain they might, if they had been filled with faith, have accomplished great things to the salvation of themselves and of others.