LUTHER (Vol. 1-6). Grisar Hartmann
entirely voluntary, and his revolt against the eternal God as, on this account, worthy of eternal damnation. Augustine teaches that “to him as to every man who comes into this world” salvation was offered with a wealth of means of grace and with all the merits of Christ’s bitter death on the cross.[491]
Luther also quoted the Bible passages regarding God’s will for the salvation of all men, but only in order to say of them: “such expressions are always to be understood exclusively of the elect.” It is merely “wisdom of the flesh” to attempt to find a will of God that all men be saved in the assurance of St. Paul: “God wills that all men shall be saved” (1 Tim. ii. 4), or “in the passages which say, that He gave His Son for us, that He created man for eternal life, and that everything was created for man, but man for God that he might enjoy Him eternally.”[492]
Other objections which Luther makes he sets aside with the same facility by a reference to the thoughts he has developed above.[493] Thus the first: Why did God give to man free will by means of which he can merit either reward or punishment? His answer is: Where is this free will? Man has no free will for doing what is good. Then a second objection: “God damns no one without sin, and he who is forced to sin is damned unjustly.” The answer to this is new: God ordains it so that those who are to be damned are gladly, even though of necessity, in sin (“dat voluntarie velle in peccato esse et manere et diligere iniquitatem”). Finally, the last objection: “Why does God give them commandments which He does not will them to keep, yea hardens their will so much that they desire to act contrary to the law? Is not God in this case the cause of their sinning and being damned?” “Yes, that is the difficulty,” he admits, “which, as a matter of fact, has the most force; it is the weightiest of all. But to it the Apostle makes a special answer when he teaches: God so wills it, and God Who thus wills, is not evil. Everything is His, just as the clay belongs to the potter and waits on his service.” Enough, he continues, “God commands that the elect shall be saved, and that those who are destined for hell shall be entangled in evil in order that He may show forth His mercy and also His anger.”
It makes one shudder to hear how he cuts short the sighs of the unhappy soul which sees itself a victim of God’s harshness. It complains: “It is a hard and bitter lot that God should seek His honour in my misery!” And Luther replies: “See, there we have the wisdom of the flesh! My misery; ‘my,’ ‘my,’ that is the voice of the flesh. Drop the ‘my’ and say: Be Thou honoured, O Lord.... So long as you do not do that, you are seeking your own will more than the will of God. We must judge of God in a different manner from that in which we judge of man. God owes no man anything.”
“With this hard doctrine,” he concludes, “the knife is placed at the throat of holiness-by-works and fleshly wisdom and therefore the flesh is naturally incensed, and breaks out into blasphemies; but man must learn that his salvation does not depend upon his acts, but that it lies quite outside of him, namely, in God, Who has chosen him.”
He attempts, however, to mingle softer tones with the voices of despair, which, he admits, these theories have let loose. This he can only do at the expense of his own teaching, or by fining it down. He says: whoever is terrified and confused, but then tries to abandon himself with indifference to the severity of God, he, let this be his comfort, is not of the number of those predestined to hell. For only those who are really to be rejected are not afraid[?], “they pay no heed to the danger and say, if I am to be damned, so be it!” On the other hand, confusion and fear are signs of the “spiritus contribulatus,” which, according to his promise, God never rejects (Ps. 1.).
After all, then, we are forced to ask, according to this, is not man to be saved by his own act, namely, the act of heroic indifference to his eternity? For this act remains an act of man: “Whoever is filled with the fear of God, and, taking courage, throws and precipitates himself into the truth of the promises of God, he will be saved, and be one of the elect.”[494]
3. The Fight against “Holiness-by-Works” and the Observantines in the Commentary on Romans
His ideas on predestination were not the direct cause of Luther’s belittling of human effort and the value of good works; the latter tendency was present in him previous to his adoption of rigid predestinarianism; nor does he ever attribute to election by grace any diminution of man’s powers or duties, whether in the case of the chosen or of the reprobate. The same commandments are given to those whom God’s terrible decree has destined for hell as to the elect; they possess the same human abilities, the same weaknesses. It was not predestination which led him in the first instance to attribute such strength to concupiscence in man, and to invest it, as he ultimately did, with an actually sinful and culpable character.
His ideas concerning the absolute corruption of the children of Adam, even to the extinction of any liberty in the doing of what is good, had another origin, and, in their development, were influenced far more by false mysticism than by the predestinarian delusion.
He approached the lectures on the Epistle to the Romans in the conviction that, in this Epistle, he would find the sanction of his earlier efforts against the self-righteous and “holy-by-works,” against whom his peculiar mysticism had still further prejudiced him. From the very outset he interprets the great Apostolic document on the calling of the heathen and the Jews to salvation as directed exclusively against those who, according to him, were imperilling the Church; against those who (whether in his own Order or in Christendom generally) laid stress on the importance of works, on the duty of fulfilling observances and the merit of exercises of virtue for gaining heaven, and who were unmindful of the righteousness which Christ gives us. This is not the place to point out how Paul is speaking in quite another sense, against those Jewish Christians who still adhered to the works of the Mosaic Law, of the merely relative value of works, of the liberty which Christianity imparts and of the saving power of faith.
Luther, however, in the very first lines, tells the “holy-by-works” that the whole purpose of the Epistle to the Romans is a driving back and rooting out of the wisdom and righteousness of the flesh. Among the heathen and the Jews were to be found those who, though “devoted in their hearts to virtue,” yet had not suppressed all self-satisfaction in the same, and looked upon themselves as “righteous and good men”; in the Church, according to Paul, all self-righteousness and wisdom must be torn out of the affections, and self-complacency. God willed to save us not by our own righteousness but by an extraneous righteousness (“non per domesticam sed per extraneam iustitiam vult salvare”), viz. by the imputed righteousness of Christ, and, owing to the exterior righteousness which Christ gives (“externa quæ ex Christo in nobis est iustitia”), there can be no boasting, nor must there be “any depression on account of the sufferings and trials which come to us from Christ.”[495]
“Christ’s righteousness and His gifts,” he says, “shine in the true Christian.... If any man possesses natural and spiritual advantages, yet this is not considered by God as being his wisdom, righteousness and goodness (‘non ideo coram Deo talis reputatur’), rather, he must wait in humility, as though he possessed nothing, for the pure mercy of God, to see whether He will look upon him as righteous and wise. God only does this if he humbles himself deeply. We must learn to regard spiritual possessions and works of righteousness as worthless for obtaining the righteousness of Christ, we must renounce the idea that these have any value in God’s sight and merit a reward, otherwise we shall not be saved” (“opera iusta velint nihil reputare,” etc.).[496]
Any pretext, or even none at all, serves to bring him back again