1. What is Christian liberty?
It is the right according to which true believers are freed through Christ from the bondage of sin, the tyranny of the devil, the curse of the law and everlasting death; yea, even from the yoke of Levitical ceremonies and human traditions.
2. How many degrees of Christian liberty are there?
Four:
- The first is, deliverance from the law and everlasting damnation.
- The second is the gift of the grace of God, that is, the efficacy of Christ in the believer, through the Gospel and the Holy Ghost, by which the new obedience is begun, and works pleasing to God are performed, of a free and willing mind.
- The third degree is, freedom from the Mosaic ceremonies and civil laws.
- The fourth finally is, freedom from human ordinances in the church; namely, that such ordinances are not considered a ground of divine worship, of merit, or of unavoidable necessity, but that they can be neglected and omitted without sin.
3. What are church traditions?
They are human ordinances concerning ceremonies and external usages, which have been established for the maintenance of proper order and wholesome discipline in the church.
4. Will you not mention a few such traditions?
The usages which are observed in regard to distinctions of times, of festivals, of dress, also of hymns, lessons for the different Sundays, and prayers, and a few other similar pious practices, are of this kind.
5. Are you not of the opinion that such usages or church ordinances must be retained in the church?
It is certainly my opinion that those usages must be observed, which may be observed without sin, and which serve to promote peace and good order in the church, as certain celebrations, festivals, and the like. Yet the consciences of men dare not be burdened with these church ordinances, as if such a service were necessary to salvation.
6. What danger could there be in regarding church ordinances or usages as worship, and as meritorious and necessary works?
There would, indeed, be great danger in this. For, in the first place, it would obscure the doctrine of grace, and of justification by faith, which is the chief part of the Gospel, and must be preached in the church more than all else, in order that faith may be placed far above all works, and that which belongs to faith alone not be ascribed to works.
Then, too, the commandments of God are obscured, yea, even subverted by this. For if a person is of the opinion that human ordinances are matters of worship, then they are preferred to the commandments of God. And this is what the Lord Jesus censures in the Pharisees, when he says: “Full well ye reject the commandment of God, that ye may keep your own tradition.” Mark 7:9; Matt. 15:6.
Finally, this causes danger to consciences. For it is impossible to observe all human ordinances. If it should, therefore, be established that these must be kept, then men’s consciences would indeed be bound, as soon as such ordinances were not observed. And from this, despair must finally arise.
Concerning this, it is taught that all ordinances and traditions which are made by men for the purpose of thereby reconciling God, and meriting grace, are opposed to the Gospel and the doctrine of faith; therefore, monastic vows and other traditions, concerning food, days, etc., by means of which some suppose to merit grace, and render satisfaction for sin, are useless and contrary to the Gospel. Augsburg Confession, Art. xv.
From this many dangerous errors have followed in the church.
First. The doctrine of grace is obscured thereby, and the righteousness of faith which the Gospel holds up to us so seriously, and which presses so hard, that people should regard the merits of Christ high and dear, and know that faith in Christ is to be placed high and far above all works. Wherefore Paul also lays great stress upon this, removes the law and human traditions, that he may exhibit Christian righteousness to be something else than works of this kind, namely, faith, which believes that sins are graciously remitted on account of Christ. But this doctrine of Paul has been almost entirely suppressed by traditions, which have caused the opinion that by distinctions of food and similar worship, it behooveth to merit grace and justice. In repentance no mention is made of faith, so much have these works of satisfaction been put forward. The whole of repentance seems to consist in this.
Secondly. Such traditions have also darkened the commandments of God. For these traditions are placed far above the Word of God. The whole of Christianity was thought to be the observance of certain festivals, rites, fasts, and habiliments. These observances were in possession of the most honorable title, because they were spiritual life and spiritual perfection. In the meantime the commands of God concerning one’s calling had no praise, that the father reared his offspring, the mother bare children, and the prince ruled the state; these were thought to be worldly and imperfect works, and far inferior to these splendid observances. And this error greatly tormented pious consciences, who grieved that they were bound by an imperfect kind of life, in marriage, in government, or other civil functions, who admired monks and persons of similar life, and falsely thought that the observances of these people were more pleasing to God.
Thirdly. Traditions brought many dangers to consciences, because it was impossible to observe all traditions, and yet men thought these observances a necessary worship. Gerson writes that many persons fell into despair, and that certain ones also put themselves to death, because they felt that they could not satisfy the traditions, and in the meantime heard no consolation concerning the righteousness of faith and grace. Augsburg Confession, Art. xxvi. Compare Apology, Art. viii.
7. But does Holy Scripture remove all appearance of divine worship, of merit and necessity, from these human ordinances?
Yes.
Matt. 15:9. But in vain do they worship me, teaching for doctrines the commandments of men.
Verse 14. Not that which goeth into the mouth defileth a man.
Rom. 14:17. For the kingdom of God is not meat and drink.
Coloss. 2:16. Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the sabbath days.
Verse 20. Wherefore if ye be dead with Christ from the rudiments of the world (see Col. 2:20) touch not, taste not, handle not.
1 Tim. 4:3. The Apostle calls the prohibition of meats the doctrine of devils.
8. If every opinion, that human ordinances are of divine service and necessary, is annihilated, then it seems that all discipline and mortification of the flesh is at the same time removed.
Not in the least. For the mortification of the flesh is retained in our churches, not indeed the hypocritical mortification of the Papists, but the true mortification. And this consists in the cross, namely, that Christians patiently bear the tribulations, and perform the labors which every calling brings with it, applying themselves to constant soberness and abstinence, and also fasting according to circumstances and necessities. And this must all be done, not in the opinion that it is meritorious, and making no distinction of meats and days, as if this were a necessary service of God.
That our people are accused, as if they prohibited mortification and discipline, as Jovinian did, will appear quite differently from their writings. For they have always taught of the holy cross, that Christians are bound to suffer, and this is the right, serious, and not invented mortification. In addition, it is also taught, that every one is bound so to regulate himself in bodily discipline and bodily exercise and labors, as not to sin through satiety or sloth, not that he may merit grace by such works. This bodily exercise is not to be performed on certain fixed days, but is to be carried on constantly. Christ speaks of this, Luke 21:34. “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness.” Also Matt. 17:21. “Howbeit, this kind (of devils) goeth not out but by prayer and fasting.” And Paul says, 1 Cor. 9:27. “But I keep under my body and bring it into subjection,” in order to show that mortification is not to merit grace, but to keep the body in a fit condition for spiritual things, and the performance of the duties of one’s calling. Therefore the fastings themselves are not condemned, but the traditions, which prescribe certain days, certain kinds of food, with danger to the conscience, as though such works were a necessary worship. Augsburg Confession, Art. xxvi.
And the mortification of the flesh or the old Adam, we teach in this manner, as announced by our Confession: that the true and not the feigned mortification takes place, when God breaks our will, and sends us the cross and affliction, that we may learn to obey his will, as Paul says, Rom. 12:1. “I beseech you, that ye present your bodies a living sacrifice, holy, acceptable unto God.” And these are true, holy mortifications, thus to learn to know, fear and love God, in trials. Besides these afflictions, which do not depend upon our will, there are also those bodily exercises, concerning which the Saviour declares, Luke 21:34. “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness.” And Paul to the Corinthians, 1 Cor. 9:27. “But I keep under my body.” These exercises are to take place, not because they are necessary services of God, by which one becomes pious before God, but that we may bridle our flesh, so that we may not become secure and idle through drunkenness and surcharging of the body, and thus follow the temptation of the devil and the lusts of the flesh. But this fasting and mortification should not take place at a fixed time only, but always. For it is the will of God, that we should always lead a temperate and sober life. Apology, Art. viii.
9. But what do you reply concerning discipline?
Our church is not averse to anything which serves to promote right discipline, good order, and the prosperity of the church; for it observes most of the ordinances if they are only endurable and useful, and serve to promote order and propriety in the church.
10. Would you not more distinctly explain the character of these ordinances or church customs, in order that I may attain to greater certainty concerning them?
In the first place they dare not be impious, but must be of such a nature that they may be retained without sin. If, therefore, certain customs are not in harmony with the Word of God, but conflict with it, they are to be rejected as impious.
Secondly. They must be useful, that is, they must contribute to peace and good order in the church, according to the command of the Apostle, 1 Cor. 14:40. “Let all things be done decently and in order.”
In the third place, they dare not burden the conscience either by their multitude, or by the false opinion that they are meritorious, a service of God, or necessary to be done.
11. I see that you make perfect adiaphora of such customs. Is every person, then, at liberty to omit or observe them?
By no means. For although such customs are by their nature left free, in so far as God has neither enjoined nor prohibited them, yet they become necessary, each in its kind, not as if necessary to salvation, but for the purpose of maintaining order.
12. Explain this more clearly.
Reason itself teaches this. For if the church in a rightful way arranges certain customs of worship, or prohibits that which by its very nature, is indeed left free and indifferent, it must nevertheless be observed or omitted in this case, so that in this way all things in the church may be done decently and in order, and the people be kept in discipline.
13. But what is to be done in case of persecution, and when the confession of our faith is involved? Is it allowable in that case to adopt new adiaphora in favor of our opponents, or to abolish the old?
Neither is allowable. For such customs are no longer to be reckoned among the adiaphora, which in any wise present the appearance of apostasy, or through which, in order to escape persecution, it is pretended, externally, at least, that our religion does not differ much from the doctrine of our opponents.
If such things are advanced under the name and appearance of external adiaphora, which (although they are painted with a different color) are nevertheless radically opposed to the Word of God, they are not to be considered adiaphora, but things prohibited by God. In like manner, also, such ceremonies must not be reckoned among the genuine adiaphora, which have the appearance, or, in order to avoid persecution, feign the appearance, as if our religion, and that of the Papists, were not so far apart, or, as if the latter were not so strongly offensive to us; or, when such ceremonies have this design, and are required and adopted, as if through and by them the two opposite religions were reconciled, and had become one body, or if an advance should be made towards Popery, and a departure from the pure doctrine of the Gospel and true religion take place, or if this should conveniently follow therefrom. For in this case that which Paul writes, 2 Cor. 6:14, must prevail: “Be ye not unequally yoked together with unbelievers: what communion hath light with darkness? Wherefore come out from among them and be ye separate, saith the Lord,” etc. Form of Concord, Sol. Dec, Art. x.
14. Then you maintain, that we dare not, in times of persecution, yield to our adversaries in regard to adiaphora?
Certainly; if at a time when the confession of the divine truth is demanded, the whole church and every individual Christian, especially the ministers of the Word, are bound frankly and openly to confess the genuine doctrine according to the Word of God, as well as everything which belongs to pure religion, not only in words, but also in deed: I maintain that we dare not yield to our adversaries at such a time, even in such things, which truly and in themselves are adiaphora.
We also believe, teach, and confess, that at a time of confession, when the enemies of the Word of God desire to suppress the pure doctrine of the Gospel, the whole congregation of God, yea, every Christian, and especially the ministers of the Word, as those who stand at the head of the congregation, are bound, by authority of the Word of God, to confess whatever belongs to the whole of religion, freely and openly, not only in words, but also in deeds, and that in this case even in regard to such adiaphora, they must not yield to their adversaries, nor must they permit their enemies to force such adiaphora upon them by violence or fraud, which would weaken true worship, and plant and confirm idolatry. Form of Concord, Sol. Dec, Art. x.
15. Would you not give me firm reasons for this conviction?
The Apostle teaches thus, Gal. 5:1. “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not again entangled in the yoke of bondage.”
And ch. 2:4. And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: to whom we gave place by subjection, no, not for an hour; that the truth of the Gospel might continue with you. (See Form of Concord, as above.)
16. But this matter does not appear to be so important, since it only concerns adiaphora?
And yet when matters are in such a condition, it no longer concerns external adiaphora, which by their nature and essence are and remain free, but it concerns the chief article of our Christian faith, as the Apostle says: “That the truth of the Gospel might continue.” For the truth of the Gospel is obscured and perverted, either as soon as adiaphora or new observances are by force and command imposed upon consciences for observance, or when they are commanded to abolish the old; especially when this is done to confirm superstition, false doctrine, and idolatry, and to suppress Christian liberty and pure doctrine.
17. In this manner the article concerning Christian liberty seems to be endangered?
Very much indeed; for as soon as the commands of men are forced upon the church as necessary, as if their omission were wrong and sinful, Christian liberty is already destroyed; the way is prepared for idolatry; by means of which human commands are subsequently multiplied, and as a service of God, not only considered equal to the divine commands, but even placed above them.
18. Perhaps you have reasons in readiness to confirm this?
Yes; for by such untimely yielding and reconciliation in external matters, before a Christian union in regard to doctrine has been effected, idolaters are strengthened in their idolatry, and true believers on the other hand are grieved, offended, and made weak in their faith; both of which every Christian is bound to avoid at the risk of his soul’s salvation, as it is written: “Woe unto the world, because of offences.” And also: “Whoso shall offend one of these little ones which believe in me, it were better that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” Matt. 18:6, 7.
But this saying of Christ must be especially considered: “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.” Matt. 10:32.