Kitabı oku: «Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church», sayfa 30

145. Major's Modifications

Major answered his opponents in his book of 1553 entitled, A Sermon on the Conversion to God of St. Paul and All God-fearing Men. In it he most emphatically denied that he had ever taught that good works are necessary in order to earn salvation, and explained more fully "whether, in what way, which, and why good works are nevertheless necessary to salvation." Here he also admits: "This proposition would be dangerous and dark if I had said without any distinction and explanation: Good works are necessary to salvation. For thus one might easily be led to believe that we are saved by good works without faith, or also by the merit of good works, not by faith alone." "We are not just and saved by renewal, and because the fulfilment of the Law is begun in us, as the Interim teaches, but in this life we always remain just and saved by faith alone." (Preger 1, 364ff.)

Major explains: "When I say: The new obedience or good works which follow faith are necessary to salvation, this is not to be understood in the sense that one must earn salvation by good works, or that they constitute, or could effect or impart the righteousness by which a man may stand before the judgment-seat of God, but that good works are effects and fruits of true faith, which are to follow it [faith] and are wrought by Christ in believers. For whoever believes and is just, he, at the risk of losing his righteousness and salvation, is in duty bound and obliged to begin to obey God as his Father, to do that which is good, and to avoid evil." (370.)

Major furthermore modified his statement by explaining: Good works are necessary to salvation, not in order to obtain but to retain, salvation. "In order to retain salvation and not to lose it again," he said, "they are necessary to such an extent that, if you fail to do them, it is a sure indication that your faith is dead and false, a painted faith, an opinion existing only in your imagination." The reason, said Major (Menius, too, later on expressed his agreement in this point with Major), why he had urged his proposition concerning the necessity of good works to salvation, was the fact that the greater number also of those who claim to be good evangelical Christians "imagine that they believe, and imagine and fabricate a faith which may exist without good works, though this is just as impossible as that the sun should not emit brightness and splendor." (Tschackert 515; Frank 2, 162. 373.)

Reducing his teaching to a number of syllogisms, Major argued, in substance, as follows: Eternal life is given to none but the regenerate; regeneration, however, is new obedience and good works in the believers and the beginning of eternal life: hence the new life, which consists in good works, is necessary to believers for salvation. Again: No one is saved unless he confesses with his mouth the faith of his heart in Christ and remains steadfast in such faith, Rom. 10, 9. 10; Matt. 22, 13; hence the works of confessing and persevering faith are necessary to salvation as fruits of faith, in order that salvation, obtained by faith, may not be lost by denial and apostasy. (Frank 2, 162.) Again: The thing without which salvation cannot be preserved is necessary to salvation; without obedience toward God salvation, received by grace through faith, cannot be preserved; hence obedience toward God is necessary in order that by it salvation, received by grace, may be preserved and may not be lost by disobedience. At the conclusion of his "Sermon on Paul's Conversion," Major also repeated his anathema against all those who teach otherwise, and added: "Hiewider moegen nun Amseln [Amsdorf] oder Drosseln singen und schreien, Haehne [Gallus] kraehen oder gatzen [gakkern], verloffene und unbekannte Wenden und Walen [Flacius] laestern, die Schrift verwenden, verkehren, kalumniieren, schreiben und malen, wie sie wollen, so bin ich doch gewiss, dass diese Lehre, so in diesem Sermon steht die rechte goettliche Wahrheit ist, wider welche auch alle hoellischen Pforten nichts Bestaendiges oder Gruendliches koennen aufbringen, wie boese sie sich auch machen." (Preger 1, 371. 380.)

Schluesselburg charges Major also with confounding justification with sanctification. In proof of this he quotes the following from Major's remarks on Rom. 8: "Salvation or justification is twofold: one in this life and the other in eternal life. The salvification in this life consists, first, in the remission of sins and in the imputation of righteousness; secondly, in the gift and renewing of the Holy Spirit and in the hope of eternal life bestowed freely for the sake of Christ. This salvification and justification is only begun [in this life] and imperfect; for in those who are saved and justified by faith there still remains sin, the depravity of nature, there remain also the terrors of sin and of the Law, the bite of the old Serpent, and death, together with all miseries that flesh is heir to. Thus by faith and the Holy Ghost we, indeed, begin to be justified, sanctified, and saved, but we are not yet perfectly justified, sanctified, and saved. It remains, therefore, that we become perfectly just and saved. Sic per fidem et Spiritum Sanctum coepimus quidem iustificari, sanctificari, et salvari, nondum tamen perfecte iusti et salvi sumus. Reliquum igitur est, ut perfecte iusti et salvi fiamus." (7, 348.)

146. Menius Sides with Major

Prominent among the theologians who were in essential agreement with Major was Justus Menius. He was born 1499; became Superintendent in Gotha 1546; was favorably disposed toward the Leipzig Interim; resigned his position in Gotha 1557; removed to Leipzig, where he published his polemical writings against Flacius; died August 11, 1558. In 1554 he was entangled in the Majoristic controversy. In this year Amsdorf demanded that Menius, who, together with himself, Schnepf, and Stolz, had been appointed visitors of Thuringia, declare himself against the Adiaphorists, and, in particular, reject the books of Major, and his doctrine that good works are necessary to salvation. Menius declined, because, he said, he had not read these books. As a result Menius was charged with being a secret adherent of Majorism.

In 1556, however, Menius himself proved by his publications that this suspicion was not altogether unwarranted. For in his Preparation for a Blessed Death and in a Sermon on Salvation, published in that year, Menius taught that the beginning of the new life in believers is "necessary to salvation" (Tschackert, 517; Herzog, R. 12, 89.) This caused Flacius to remark in his book, Concerning the Unity of Those who in the Past Years have Fought for and against the Adiaphora, 1556: "Major and Menius, in their printed books, are again reviving the error that good works are necessary to salvation, wherefore it is to be feared that the latter misfortune will be worse than the former." (Preger 1, 382.) Soon after, Menius was suspended from office and required to clear himself before the Synod in Eisenach, 1556. Here he subscribed seven propositions in which the doctrine that good works are necessary to salvation, or to retain salvation, was rejected.

The seven Eisenach propositions, signed by Menius, read as follows: "1. Although this proposition, Good works are necessary to salvation, may be tolerated in the doctrine of the Law abstractly and ideally (in doctrina legis abstractive et de idea tolerari potest), nevertheless there are many weighty reasons why it should be avoided and shunned no less than the other: Christ is a creature. 2. In the forum of justification and salvation this proposition, Good works are necessary to salvation, is not at all to be tolerated. 3. In the forum of new obedience, after reconciliation, good works are not at all necessary to salvation but for other causes. 4. Faith alone justifies and saves in the beginning, middle, and end. 5. Good works are not necessary to retain salvation (ad retinendam salutem). 6. Justification and salvation are synonyms and equipollent or convertible terms, and neither can nor must be separated in any way (nec ulla ratione distrahi aut possunt aut debent). 7. May therefore the papistical buskin be banished from our church on account of its manifold offenses and innumerable dissensions and other causes of which the apostles speak Acts 15." (Preger 1, 383.)

In his subscription to these theses Menius declared: "I, Justus Menius, testify by my present signature that this confession is true and orthodox, and that, according to the gift given me by God, I have heretofore by word and writing publicly defended it, and shall continue to defend it." In this subscription Menius also promised to correct the offensive expressions in his Sermon on Salvation. However, dissatisfied with the intolerable situation thus created, he resigned, and soon after became Superintendent in Leipzig. In three violently polemical books, published there in 1557 and 1558, he freely vented his long pent-up feelings of anger and animosity, especially against Flacius. (384f.)

In these publications, Menius denied that he had ever used the proposition of Major. However, he not only refused to reject it, but defended the same error, though in somewhat different terms. He merely replaced the phrase "good works" by "new life," "new righteousness," "new obedience," and affirmed "that it is necessary to our salvation that such be wrought in us by the Holy Ghost." He wrote: The Holy Spirit renews those who have become children of God by faith in Christ, and that this is performed in them "this, I say, they need for their salvation —sei ihnen zur Seligkeit vonnoeten." (Frank 2, 223.) Again: "He [the Holy Spirit] begins righteousness and life in the believers, which beginning is in this life (as long as we dwell on earth in this sinful flesh) very weak and imperfect, but nevertheless necessary to salvation, and will be perfect after the resurrection, that we may walk in it before God eternally and be saved." (222.) Works, said Menius, must not be introduced into the article of justification, reconciliation, and redemption; but when dealing with the article of sanctification, "then it is correct to say: Sanctification, or renewal of the Holy Spirit, is necessary to salvation." (Preger 1, 388.)

With respect to the proposition, Good works are necessary to salvation, Menius stated that he could not simply condemn it as altogether false and heretical. Moreover, he argued: "If it is correct to say: Sanctification, or renewal by the Holy Spirit, is necessary to salvation, then it cannot be false to say: Good works are necessary to salvation, since it is certain and cannot be gainsaid that sanctification and renewal do not and cannot exist without good works." (386.) Indeed, he himself maintained that "good works are necessary to salvation in order that we may not lose it again." (387. 391.) At the same time Menius, as stated above, claimed that he had never employed Major's proposition, and counseled others to abstain from its use in order to avoid misinterpretation. The same advice he gave with respect to his own formula that new obedience is necessary to salvation. (Frank 2, 165. 223.)

Menius also confounded justification and sanctification. He wrote: "By faith in Christ alone we become just before God and are saved. Why? Because by faith one receives first, forgiveness of sins and the righteousness or obedience of Christ, with which He fulfilled the Law for us; thereupon, one also receives the Holy Spirit, who effects and fulfils in us the righteousness required by the Law, here in this life imperfectly and perfectly in the life to come." (Preger 1, 387.) At the synod of Eisenach, 1556, the theologians accordingly declared: "Although it is true that grace and the gift through grace cannot be separated, but are always together, nevertheless the gift of the Holy Spirit is not a piece or part, much less a co-cause of justification and salvation, but an appendix, a consequence, and an additional gift of grace. – Wiewohl es wahr ist, dass gratia und donum per gratiam nicht koennen getrennt werden, sondern allezeit beieinander sind, so ist doch die Gabe des Heiligen Geistes nicht ein Stueck oder Teil, viel weniger eine Mitursache der Justifikation und Salvation, sondern ist ein Anhang, Folge und Zugab be der Gnade." (Seeberg 4, 487.)

147. Attitude of Anti-Majorists

With the exception of Menius and other adherents in Electoral Saxony, Major was firmly opposed by Lutheran ministers and theologians everywhere. Even when he was still their superintendent, the ministers of Mansfeld took issue with him; and after he was dismissed by Count Albrecht, they drafted an Opinion, in which they declared that Major's proposition obscures the doctrine of God's grace and Christ's merit. Also the clergy of Luebeck, Hamburg, Lueneburg, and Magdeburg united in an Opinion, in which they rejected Major's proposition. Chief among the theologians who opposed him were, as stated, Amsdorf, Flacius, Wigand, Gallus, Moerlin and Chemnitz. In their publications they unanimously denounced the proposition that good works are necessary to salvation, and its equivalents, as dangerous, godless, blasphemous, and popish. Yet before the controversy they themselves had not all nor always been consistent and correct in their terminology.

The Formula of Concord says: "Before this controversy quite a few pure teachers employed such and similar expressions [that faith is preserved by good works, etc.] in the exposition of the Holy Scriptures, in no way, however, intending thereby to confirm the above-mentioned errors of the Papists." (949, 36.) Concerning the word "faith," 1549, Flacius, for example had said that our effort to obey God might be called a "causa sine qua non, or something which serves salvation." His words are: "Atque hinc apparet, quatenus nostrum studium obediendi Deo dici possit causa sine qua non, seu huperetikon ti, id est, quiddam subserviens ad salutem." But when his attention was called to this passage, he first eliminated the causa sine qua non and substituted ad vitam aeternam for ad salutem, and afterwards changed this phrase into ad veram pietatem. (Frank 2, 218. 169.) However, as soon as the controversy began, the Lutherans, notably Flacius, clearly saw the utter falsity of Major's statements.

Flacius wrote: "Salvation is forgiveness of sins, as Paul testifies, Rom. 4, and David, Ps. 32: 'Blessed are they whose sins are forgiven.' 'Thy faith hath made thee whole.' Matt. 9; Mark 5. 10, Luke 7. 8. 18. Jesus saves sinners and the lost. Matt. 1, 18; 1 Tim. 1. Since, now, salvation and forgiveness of sins are one and the same thing, consider, dear Christian, what kind of doctrine this is: No one has received forgiveness of sins without good works; it is impossible for any one to receive forgiveness of sins or to be saved without good works; good works are necessary to forgiveness of sins." (Preger 1, 375.) Again: "Young children and those who are converted in their last hour (who certainly constitute the greater part), must confess that they neither possess, nor will possess, any good works, for they die forthwith. Indeed, St. Bernard also wrote when on his deathbed: Perdite vixi– I have led a wicked life! And what is still more, all Christians, when in their dying moments, they are striving with sins, must say: 'All our good works are like filthy rags; in my life there is nothing good;' and, as David says, Ps.51: 'Before Thee I am nothing but sin,' as Dr. Luther explains it." (376.) Again: "We are concerned about this, that poor and afflicted consciences may have a firm and certain consolation against sin, death, devil, and hell, and thus be saved. For if a condition or appendix concerning our good works and worthiness is required as necessary to salvation, then, as Dr. Major frequently discusses this matter very excellently, it is impossible to have a firm and solid consolation." (376.)

Flacius showed that Major's proposition taken as it reads, can be interpreted only in a papistical sense, and that no amount of explanations is able to cure it of its ingrained falsity. Major, said he, must choose between his proposition or the interpretations which he places upon it; for the former does not admit of the latter. He added that a proposition which is in constant need of explanations in order not to be misunderstood is not adapted for religious instruction. From the fact, says Flacius, that the justified are obliged to obey the Law, it follows indeed that good works are necessary, but not that they are necessary to salvation (as Major and Menius inferred). "From the premises [that Christians are in duty bound to obey the Law and to render the new obedience] it merely follows that this obedience is necessary; but nothing is here said of salvation." (392.) Flacius showed that Major's proposition, even with the proviso that each and every merit of works was to be excluded, remained objectionable. The words "necessary to, necessaria ad," always, he insisted, designate something that precedes, moves, works, effects. The proposition: Justification, salvation, and faith are necessary to good works, cannot be reversed, because good works are not antecedents, but consequents of justification, salvation, and faith.

For the same reason Flacius objected to the phrase that good works are necessary as causa sine qua non. "Dear Dr. G." (Major), says he, "ask the highly learned Greek philosophers for a little information as to what they say de causa sine qua non, hon ouk aneu. Ask I say, the learned and the unlearned, ask philosophy, reason, and common languages, whether it is not true that it [causa sine qua non] must precede." (377.) No one, said he would understand the propositions of Major and Menius correctly. Illustrating this point Flacius wrote: "Can one become a carpenter without the house which he builds afterwards? Can one make a wagon or ship without driving or sailing? I say, yes! Or, dear Doctor, are we accustomed to say: Driving and sailing is necessary to the wagon and ship respectively, and it is impossible for a wagon or ship to be made without driving or sailing? I hear: No!" (375.) "Nobody says: Fruits and leaves are necessary to the tree; wine and grapes are necessary to the vineyard; or dwelling is necessary to a house; driving and sailing, to a wagon and ship; riding is necessary to a horse; but thus they speak: Wagons and horses are necessary to riding, a ship is necessary to sailing." (391.)

The charge that Major's proposition robbed Christians of their assurance of salvation was urged also by Nicholas Gallus. He says: It is giving with one hand and taking again with the other when Major adds [to his proposition concerning the necessity of good works to salvation] that our conscience is not to look upon our works, but on Christ alone. (Frank 2, 224.) The same point was stressed in the Opinion of the ministers of Luebeck, Hamburg, Lueneburg, and Magdeburg, published by Flacius and Gallus in 1553. (220.) The Hamburg theologians declared: "This appendix [necessary to salvation, ad salutem] indicates a cause and a merit." They added that in this sense also the phrase was generally understood by the Papists. (Planck, Geschichte des prot. Lehrbegriffes 5, 505. 497.) Gallus also explained that it was papistical to infer: By sins we lose salvation, hence it is retained by good works; or, Sins condemn, hence good works save. (Frank 2, 171.) Hesshusius wrote to Wigand: "I regard Eber's assertion that good works are necessary to justification because they must be present, as false and detrimental. For Paul expressly excludes good works from the justification of a sinner before God, not only when considered a merit cause, glory, dignity, price, object or trust, and medium of application, etc., but also as to the necessity of their presence (verum etiam quoad necessitatem praesentiae). If it is necessary that good works be present with him who is to be justified, then Paul errs when he declares that a man is justified without the works of the Law." (172.)

Regarding this point, that good works are necessary to justification in so far as they must be present, the Majorists appealed to Luther, who, however, had merely stated that faith is never alone, though it alone justifies. His axiom was: "Faith alone justifies, but it is not alone – Fides sola iustificat, sed non est sola." According to Luther good works, wherever they are found, are present in virtue of faith; where they are not present, they are absent because faith is lacking; nor can they preserve the faith by which alone they are produced. At the Altenburg Colloquy (1568 to 1569) the theologians of Electoral Saxony insisted that, since true faith does not and cannot exist in those who persevere in sins against their conscience, good works must not be altogether and absolutely excluded from justification, at least their necessity and presence must not be regarded as unnecessary. (189.) The theologians of Ducal Saxony, however, denied "that in the article and act of justification our good works are necessary by necessity of presence. Sed impugnamus istam propositionem, in articulo et actu iustificationis bona nostra opera necessaria esse necessitate praesentiae." "On the other hand, however, they, too, were solicitous to affirm the impossibility of faith's coexisting with an evil purpose to sin against God in one and the same mind at the same time." (237; Gieseler 3, 2, 251.) In the Apology of the Book of Concord the Lutheran theologians declared: "The proposition (Justification of faith requires the presence of good works) was rejected [in the Formula of Concord] because it cannot be understood otherwise than of the cause of justification. For whatever is present in justification as necessary in such a manner that without its presence justification can neither be nor occur, that must indeed be understood as being a cause of justification itself." (238)