Luther Examined and Reexamined Part 5

"The history of the particular trade attacked by Luther is one of special infamy. Albert of Brandenburg, a prince of the enterprising house of Hohenzollern, was bred to the Church and rapidly rose by political influence to the highest ecclesiastical position in Germany.

In 1513, he was elected, at the age of twenty-three, Archbishop of Magdeburg and administrator of the bishopric of Halberstadt,--an uncanonical acc.u.mulation of sees confirmed by the Pope in return for a large payment. Hardly had Albert paid this before he was elected Archbishop and Elector of Mayence and Primate of Germany (March 9, 1514). As he was not yet of canonical age to possess even one bishopric, not to mention three of the greatest in the empire, the Pope refused to confirm his nomination except for an enormous sum. The Curia at first demanded twelve thousand ducats for the twelve apostles. Albert offered seven for the seven deadly sins. The average between apostles and sins was struck at ten thousand ducats, or fifty thousand dollars, a sum equal in purchasing power to near a million to-day. Albert borrowed this, too, from the Fuggers, and was accordingly confirmed on August 15, 1514.

"In order to allow the new prelate to recoup himself, Leo obligingly declared an indulgence for the benefit of St. Peter's Church, to run eight years from March 31, 1515. By this transaction, one of the most disgraceful in the history of the papacy, as well as in that of the house of Brandenburg, the Curia made a vast sum. Albert did not come off so well. First, a number of princes, including the rulers of both Saxonies, forbade the trade in their dominions, and the profits of what remained were deeply cut by the unexpected attack of a young monk."

(Preserved Smith, p. 86 ff.)

Luther had ample reason to dread the demoralizing effect of the indulgence-venders' activity upon the common people. In the sermons of Tetzel the church where he happened to do business was raised to equal dignity with St. Peter's at Rome. Instead of confessing to an ordinary priest, he told the ma.s.ses they had now the rare privilege of confessing to an Apostolical Vicar, specially detailed for this work. With consummate skill he worked on the tender feelings of parents, of mothers, who were mourning the loss of children, or of children who had lost their parents. He impersonated the departed in their agonies in purgatory, he made the people hear the pitiful moaning of the victims in the purgatorial fires, and transmitted their heartrending appeals for speedy help to the living. He clinched the argument by playing on the people's covetousness: for the fourth part of a gulden they could transfer a suffering soul safely to the home of the eternal paradise.

Had they ever had a greater bargain offered to them? Never would they have this indispensable means of salvation brought within easier reach.

Now was the time, now or never! "0 ye murderers, ye usurers, ye robbers, ye slaves of vice," he cried out, "now is the time for you to hear the voice of G.o.d, who does not desire the death of the sinner, but would have the sinner repent and live. Turn, then, O Jerusalem, to the Lord, thy G.o.d!" He declared that the red cross of the indulgence-venders, with the papal arms, raised in a church, possessed the same virtue as the cross of Christ. If Peter were present in person, he would not possess greater authority, nor could he dispense grace more effectually than he.

Yea, he would not trade his glory as an indulgence-seller with Peter's glory; for he had saved more souls by selling the indulgences than Peter by preaching. Every time a coin clinked in his money chest a liberated soul was soaring to heaven.

Catholic writers declare that the people were told that they must repent in order to obtain forgiveness. So they were, in the manner aforestated.

Repenting meant buying a letter of pardon from the Pope. That is the reason why Luther worded the first two of his Ninety-five Theses as he did: "Our Lord and Master Jesus Christ in saying: _Poenitentiam agite!_ meant that the whole life of the faithful should be repentance. And these words cannot refer to penance--that is, confession and satisfaction." The Latin phrase "poenitentiam agere" has a double meaning: it may mean "repent" and "do penance." Our Lord used the phrase in the first, the indulgence-sellers in the second sense. Since the people had been raised in the belief that the Church had the authority from G.o.d to impose church fines on them for their trespa.s.ses, by which they were to remove the temporal punishment of their sins, this was called "doing penance,"--they were actually led to believe that the were obeying a command of Christ in buying a letter of indulgence. And not only did the people believe that they were purchasing release from temporal punishment, but from the guilt of sin and all its effects. The common man from the fields and the streets did not make the fine distinction of the hair-splitting theologians: his bargain meant to him that h.e.l.l was closed and heaven open for him.

Another favorite defense of modern Catholic writers is, that the money paid for an indulgence was not meant to purchase anything, but was to be viewed as a thank-offering which the grateful hearts of the pardoned prompted them to make to the Church who had brought them the pardon free, gratis, and for nothing. This is Cardinal Gibbons's argument. He points triumphantly to the fact that the letters of indulgence were never handed the applicants at the same desk at which the "thank-offerings" were received. He does not say which desk the applicant approached first. But, supposing he obtained the letter first and then, with a heart bounding with joy and grat.i.tude, hurried to the other desk, we have an interesting psychological problem confronting us.

The two acts, the delivery of the letter of indulgence and the surrendering of the thank-offering, we are told, are independent the one of the other. Both are free acts, the one the free forgiveness of the Church, the other the free giving of the pardoned. The Church's grant of pardon has nothing to do with the payment of indulgence-money, and the indulgence-money is not related to the letter of indulgence. Now, then, the purchaser of an indulgence performs this remarkable feat: when he stands at the desk where the letter is handed to him, he does not think of any cost that he incurs. He views the letter as a pure gift. Then, obeying a sudden impulse of grat.i.tude, he turns to the other desk and hands the official some money. He manages to think that he is not paying for anything, that would be utterly improper. How could a person pay for a donation, especially such a donation of spiritual and heavenly treasures? One disturbing element, however, remains: the amount of the thank-offering was fixed beforehand for particular sins, probably to regulate the recipient's grat.i.tude and make it adequate. The writer has resolved to test the psychology of this process on himself the next time the Boston Symphony Company comes to town. He will try and think of the great singers as true benefactors of mankind, who go about the country bestowing favors on the public, and when he comes to the ticket-window he will merely make a thank-offering for the pleasure he is receiving.

The scheme ought to work as well in this instance as in the other.

14. The Case of Luther's Friend Myconius.

There is a remarkable instance recorded in the annals of the Reformation which strikingly ill.u.s.trates the operations of the indulgence-venders.

This record deserves not to be forgotten. Gustav Freitag, the famous writer of German history, has embodied it in his sketch "Doktor Luther."

Frederic Mec.u.m, in Latin Myconius, had become a monk in the Franciscan order. He had had an experience with Tetzel which caused him to turn to Luther with joy and wonder when the latter had published his Theses. Few of the writings of Myconius, who afterwards became the evangelical pastor of the city of Gotha, have been preserved. In the ducal library at Gotha Freitag found [tr. note: sic] an account in Latin of the incident to which we have referred. It is as follows: "John Tetzel, of Pirna in Meissen, a Dominican friar, was a powerful peddler of indulgences or the remission of sins by the Roman Pope. He tarried with this purpose of his for two years in the city of Annaberg, new at that time, and deceived the people so much that they all believed there was no other way of obtaining the forgiveness of sins and eternal life except to make amends with our works; concerning this making of amends, however, he said that it was impossible. But a single way was still left, that is, if we purchased the same for money from the Roman Pope, bought for ourselves, therefore, the Pope's indulgence, which he called the forgiveness of sins and a certain entrance into eternal life. Here I might tell wonders upon wonders and incredible things, what kind of sermons I heard Tetzel preach these two years in Annaberg, for I heard him preach quite diligently, and he preached every day; I could repeat his sermons to others, too, with all the gestures and intonations; not that I made him an object of ridicule, but I was entirely in earnest.

For I considered everything as oracles and divine words, which one had to believe, and what came from the Pope I regarded as if coming from Christ Himself.

"Finally, at Pentecost, in the year of our Lord 1510, he threatened he would lay down the red cross and lock the door of heaven and put out the sun, and it would never again come about that the forgiveness of sins and eternal life could be obtained for so little money. Yes, he said, it was not to be expected that such charitableness of the Pope should come hither again as long as the world would stand. He also exhorted that every one should attend well to the salvation of his own soul and to that of his deceased and living friends. For now was at hand, according to him, the day of his salvation and the accepted time. And he said: 'Let no one under any condition neglect his own salvation; for if you do not have the Pope's letters, you cannot be absolved and delivered by any human being from many sins and "reserved cases"' (that is, cases with which an ordinary priest was not qualified to deal). On the doors and walls of the church printed letters were publicly posted in which it was ordered that one should henceforth not sell the letters of indulgence and the full power at the close as dear as in the beginning, in order to give the German people a sign of grat.i.tude for their devotion; and at the end of the letter at the foot was written in addition, _'Pauperibus dentur gratis,'_ to the needy the letters of indulgence are to be given for nothing, without money, for the sake of G.o.d.

"Then I began to deal with the deputies of this indulgence-peddler; but, in truth, I was impelled and urged to do so by the Holy Ghost, although I myself did not understand at the time what I was doing.

"My dear father had taught me in my childhood the Ten Commandments, the Lord's Prayer, and the Christian Creed, and compelled me always to pray.

For, he said, we had everything from G.o.d alone, gratis, for nothing, and He would also govern and lead us if we prayed with diligence. Of the indulgences and Roman remission of sins he said that they were only snares with which one tricked the simple out of their money and took it from their purses, that the forgiveness of sins and eternal life could certainly not be purchased and acquired with money. But the priests or preachers became angry and enraged when one said such things. Because I heard then nothing else in the sermons every day but the greatest praise of the remission of sins, I was filled with doubt as to whom I was to believe more, my father or the priests as teachers of the Church. I was in doubt, but still I believed the priests more than the instruction of my father. But one thing I did not grant, that the forgiveness of sins could not be acquired unless it was purchased with money, above all by the poor. On this account I was wonderfully well pleased with the little clause at the end of the Pope's letter, _'Pauperibus gratis dentur propter Deum.'_

"And as they, in three days, intended to lay down the cross with special magnificence and cut off the steps and ladders to heaven, I was impelled by my spirit to go to the commissioners and ask for the letters of the forgiveness of sins 'out of mercy for the poor.' I declared also that I was a sinner and poor and in need of the forgiveness of sins, which was granted through divine grace. On the second day, around evening, I entered Hans Pflock's house where Tetzel was a.s.sembled with the father-confessors and crowds of priests, and I addressed them in Latin and requested that they might allow me, poor man, to ask, according to the command in the Pope's letter, for the absolution of all my sins for nothing and for the sake of G.o.d, _'etiam nullo casu reservato,'_ without reserving a single case, and in regard to the same they should give me the Pope's _'literas testimoniales,'_ or written testimony. Then the priests were astonished at my Latin speech, for that was a rare thing at this time, especially in the case of young boys; and they soon went out of the room into the small chamber which I was alongside, to the commissioner Tetzel. They made my desire known to him, and also asked in my behalf that he might give me the letters of indulgence for nothing.

Finally, after long counsel, they returned and brought this answer: _'Dear son, we have put your pet.i.tion before the commissioner with all diligence, and he confesses that he would gladly grant your request, but that he could not; and although he might wish to do so, the concession would nevertheless be naught and ineffective. For he declared unto us that it was clearly written in the Pope's letter that those would certainly share in the exceeding generous indulgences and treasures of the Church and the merits of Christ _qui porrigerent manum adjutricem,_ who offered a helping hand; that is, those who would give money.' And all that they told me in German, for there was not one among them who could have spoken three Latin words correctly with any one.

"In return, however, I entreated anew, and proved from the Pope's letter which had been posted that the Holy Father, the Pope, had commanded that such letters should be given to the poor for nothing, for the sake of the Lord; and especially because there had also been written there _'ad mandatum domini Papae proprium,'_ that is, at the Pope's own command.

"Then they went in again and asked the proud, haughty friar, that he might kindly grant my request and let me go from him with the letter of indulgence, since I was a clever and fluently-speaking young man and worthy of having something exceptional granted me. But they came out again and brought again the answer, _'de manu auxiliatrice,' concerning the helping hand, which alone was fit for the holy indulgence. I, however, remained firm and said that they were doing me, a poor man, an injustice; the one whom both G.o.d and the Pope were unwilling to shut out of divine grace was rejected by them for some few pennies which I did not have. Then a contention arose that I should at least give something small, in order that the helping-hand might not be lacking, that I should only give a groschen; I said, 'I do not have it, I am poor.' At last it came to the point where I was to give six pfennigs; then I answered again that I did not have a single pfennig. They tried to console me and spoke with one another. Finally I heard that they were worried about two things, in the first place, that I should in no case be allowed to go without a letter of indulgence, for this might be a plan devised by others, and that some bad affair might hereafter result from it, since it was clear in the Pope's letter that it should be given to the poor for nothing. Again, however, something would nevertheless have to be taken from me in order that the others might not hear that the letters of indulgence were being given out for nothing; for the whole pack of pupils and beggars would then come running, and each one would want the same for nothing. They should not have found it necessary to be worried about that, for the poor beggars were looking more for their blessed bread to drive away their hunger.

"After they had held their deliberation, they came again to me and one gave me six pfennigs that I should give them to the commissioner.

Through this contribution I, too, should become, according to them, a builder of the Church of St. Peter, at Rome, likewise a slayer of the Turk, and should furthermore share in the grace of Christ and the indulgences. But then I said frankly, impelled by the Spirit, if I wished to buy indulgences and the remission of sins for money, I could in all likelihood sell a book and buy them for my own money. I wanted them, however, for nothing, as gifts, for the sake of G.o.d, or they would have to give an account before G.o.d for having neglected and trifled away my soul's salvation on account of six pfennigs, since, as they knew, both G.o.d and the Pope wished that my soul should share in the forgiveness of all my sins for nothing, through grace. This I said, and yet, in truth, I did not know how matters stood with the letters of indulgence.

"At last, after a long conversation, the priests asked me by whom I had been sent to them, and who had instructed me to carry on such dealings with them. Then I told them the pure, simple truth, as it was, that I had not been exhorted or urged by any one at all or brought to it by any advisers, but that I had made such a request alone, without counsel of any man, only with the confidence and trust in the gracious forgiveness of sins which is given for nothing; and that I had never spoken or had dealings with such great people during all my life. For I was by nature timid, and if I had not been forced by my great thirst for G.o.d's grace, I should not have undertaken anything so great and mixed with such people and requested anything like that of them. Then the letters of indulgence were again promised me, but yet in such a way that I should buy them for six pfennigs which were to be given to me, as far as I was concerned, for nothing. I, however, continued to insist that the letters of indulgence should be given to me for nothing by him who had the power to give them; if not, I should commend and refer the matter to G.o.d. And so I was dismissed by them.

"The holy thieves, notwithstanding, became sad in consequence of these dealings; I, however, was partly downcast that I had received no letter of indulgence, partly I rejoiced, too, that there was, in spite of all, still One in heaven who was willing to forgive the penitent sinner his sins without money and loan, according to the words that I had often sung in church: 'As true as I live, says the Lord, I desire not the death of the sinner, but that he be converted and live.' Oh, dear Lord and G.o.d, Thou knowest that I am not lying in this matter, or inventing anything about myself.

"While doing this, I was so moved that I, on returning to my inn, almost gushed forth and melted to tears. Thus I came to my inn, went to my room, and took the cross which always lay upon the little table in my study-room, placed it upon the bench, and fell down upon the floor before it. I cannot describe it here, but at that time I was able to feel the spirit of prayer and divine grace which Thou, my Lord and G.o.d, pouredst out over me. The essential import of the same, however, was this: I asked that Thou, dear G.o.d, mightst be willing to be my Father, that Thou mightst be willing to forgive me for my sins, that I submitted myself wholly to Thee, that Thou mightst make of me now whatsoever pleased Thee, and because the priests did not wish to be gracious to me without money, that Thou mightst be willing to be my gracious G.o.d and Father.

"Then I felt that my whole heart was changed. I was disgusted with everything in this world, and it seemed to me that I had quite enough of this life. One thing only did I desire, that is, to live for G.o.d, that I might be pleasing to Him. But who was there at that time who would have taught me how I had to go about it? For the word, life, and light of mankind was buried throughout the whole world in the deepest darkness of human ordinances and of the quite foolish good works. Of Christ there was complete silence, nothing was known about Him, or, if mention was made of Him, He was represented unto us as a dreadful, fearful Judge, whom scarcely His mother and all the saints in heaven could reconcile and make merciful with b.l.o.o.d.y tears; and yet it was done in such a way that He, Christ, thrust the human being who did penance into the pains of purgatory seven years for each capital sin. It was claimed that the pain of purgatory differed from the pain of h.e.l.l in nothing except that it was not to last forever. The Holy Ghost, however, now brought me the hope that G.o.d would be merciful unto me.

"And now I began to take counsel a few days with myself as to how I might take up some other vocation in life. For I saw the sin of the world and of the whole human race; I saw my manifold sin, which was very great. I had also heard something of the secret holiness and the pure, innocent life of the monks, how they served G.o.d day and night, were separated from all the wicked life of the world, and lived very sober, pious, and virtuous lives, read ma.s.ses, sang psalms, fasted, and prayed at all times. I had also seen this sham life, but I did not know and understand that it was the greatest idolatry and hypocrisy.

"Thereupon I made my decision known to the preceptor, Master Andreas Staffelstein, who was the chief regent of the school; he advised me straightway to enter the Franciscan cloister, the rebuilding of which had been begun at that time. And in order that I might not become differently minded in consequence of long delay, he straightway went with me himself to the monks, praised my intellect and ability, declared in terms of praise that he bad considered me the only one among his pupils of whom he was entirely confident that I should become a very devout man.

"I wished, however, first to announce my intention to my parents, too, and hear their ideas about the matter, since I was a lone son and heir of my parents. The monks, however, taught me from St. Jerome that I should drop father and mother, and not take them into consideration, and run to the cross of Christ. They quoted, too, the words of Christ, 'No one who lays hands to the plow and looks back is fit for the kingdom of G.o.d.' All of this was bound to impel and enjoin me to become a monk. I will not speak here of many ropes and fetters with which they bound and tied my conscience. For they said that I could never become blessed if I did not soon accept and use the grace offered by G.o.d. Thereupon I, who would rather have been willing to die than be without the grace of G.o.d and eternal life, straightway promised and engaged to come into the cloister again in three days and begin the year of probation, as they called it, in the cloister; that is, I wanted to become a pious, devout, and G.o.d-fearing monk.

"In the year of Christ 1510, the 14th of July, at two o'clock in the afternoon, I entered the cloister, accompanied by my preceptor, some few of my school-comrades, and some very devout matrons, to whom I had in part made known the reason why I was entering the spiritual order. And so I blessed my companions to the cloister, all of whom, amid tears, wished me G.o.d's grace and blessing. And thus I entered the cloister.

Dear G.o.d, Thou knowest that this is all true. I did not seek idleness or provision for my stomach, nor the appearance of great holiness, but I wished to be pleasing unto Thee--Thee I wished to serve.

"Thus I at that time groped about in very great darkness" (p. 38 ff.)*

*This account is published by the courtesy of the Lutheran Publication Society of Philadelphia; it is taken from their publication _Doctor Luther,_ by Gustav Freitag.

Few Christians can read this old record without pity stirring in them.

The man of whom Myconius tells all this, Tetzel, has been recently represented to the American public as a theologian far superior to Luther, calm, considerate, kind, and of his actions the public has been advised that they were so utterly correct that the Roman Catholic Church of to-day does not hesitate one moment to do what Tetzel did. So mote it be! We admire the writer's honesty, and blush for his brazen boldness.

15. Luther's Faith without Works.

Out of Luther's opposition to the sale of indulgences there grew in the course of time one of the fundamental principles of Protestantism: complete, universal, and free salvation of sinners by grace through faith in Jesus Christ. In the controversies which started immediately after the publication of the Ninety-five Theses, Luther was led step by step to a greater clearness in his view of sin and grace, faith and works, human reason and the divine revelation. Not yet realizing the full import of his act, Luther had in the Theses made that article of the Christian faith with which the Church either stands or falls the issue of his lifelong conflict with Rome--the article of the justification of a sinner before G.o.d. It is, therefore, convenient to review the misrepresentations which Luther has suffered from Catholic writers because of his teaching on the subject of justification at this early stage in our review, though in doing so a great many things will have to be antic.i.p.ated.

Catholic writers charge Luther with having perverted the meaning of justifying faith. Luther held that justifying faith is essentially the a.s.surance that since Christ lived on earth as a man, labored, suffered, died, and rose again in the place of sinners, the world _en ma.s.se_ and every individual sinner are without guilt in the estimation of G.o.d. "G.o.d was in Christ, reconciling the world unto Himself, not imputing their trespa.s.ses unto them." (2 Cor. 5, 19.) To this reconciliation the sinner has contributed nothing. It has been accomplished without him. He cannot add anything to it. G.o.d only asks the sinner to believe in his salvation as finished by Jesus Christ. To believe this fact does not mean to perform a work of merit in consideration of which G.o.d is willing to bestow salvation on the believer, but it means to accept the work of Christ as performed in our place, to rejoice therein, and to repose a sure confidence in this salvation in defiance of the accusations of our own conscience, the incriminations which the broken Law of G.o.d hurls at us, and the terrors of the final judgment. The believer regards himself as righteous before G.o.d not because of any good work that he has done, but because of the work which Christ has performed in his place. The believer holds that, when G.o.d, by raising Christ from the dead, accepted His work as a sufficient atonement for men's guilt and an adequate fulfilment of the divine Law, He accepted each and every sinner. The believer is certain that through the work of his Great Brother, Christ, he has been restored to a child relationship with G.o.d and enjoys child's privileges with his Father in heaven. The idea that he himself has done anything to bring about this blessed state of affairs is utterly foreign to this faith in Christ.

Catholic writers a.s.sert that the doctrine which we have just outlined is not Scriptural, but represents the grossest perversion of Scripture.

They say this doctrine originated in "the erratic brain of Luther."

Luther "was not an exact thinker, and being unable to a.n.a.lyze an idea into its const.i.tuents, as is necessary for one who will apprehend it correctly, he failed to grasp questions which by the general ma.s.s of the people were thoroughly and correctly understood. . . . He allowed himself to cultivate an unnecessary antipathy to so-called 'holiness by works,' and this att.i.tude, combined with his tendency to look at the worst side of things, and his knowledge of some real abuses then prevalent in the practise of works, doubtless contributed to develop his dislike for good works in general, and led him by degrees to strike at the very roots of the Catholic system of sacraments and grace, of penance and satisfaction, in fact, all the instruments or means inst.i.tuted by G.o.d both for conferring and increasing His saving relationship with man." Luther's teaching on justification is said to be the inevitable reverse of his former self-exaltation. Abandoning the indispensable virtue of humility, he had become a prey to spiritual pride, and had entered the monastery to achieve perfect righteousness by his own works. He had disregarded the wise counsels of his brethren, who had warned him not to depend too much on his own powers, but seek the aid of G.o.d. Then failing to make himself perfect, he had run to the other extreme and declared that there was nothing good in man at all, and that man could not of himself perform any worthy action. Finally he had hit upon the idea that justification means, "not an infusion of justice into the heart of the person justified, but a mere external imputation of it." Faith, in Luther's view, thus becomes an a.s.surance that this imputation has taken place, and man accordingly need not give himself any more trouble about his salvation.

This teaching, Catholic writers contend, subverts the prominent teaching of the Scriptures that man must obey G.o.d and keep His commandments, that he must be perfect, even as his Father in heaven is perfect, that he must follow in the footsteps of Jesus who said: "I am not come to destroy the Law, but to fulfil it." Furthermore, this teaching is said to dehumanize man and make out of him a stock and a stone, utterly unfit for any spiritual effort. G.o.d, they say, const.i.tuted man a rational being and imposed certain precepts on him which he was free to keep or violate as he might choose unto eternal happiness or eternal misery. The sin which all inherit from Adam has weakened the powers of man to do good, but it has not entirely abolished them. There is still something good in man by nature, and if he wants to please G.o.d and obtain His aid in his good endeavors, he must at least do as much as is still in his power to do, and believe that G.o.d for Jesus' sake will a.s.sist him to become perfect, if not in this life, then, at any rate, in the life to come. He cannot avoid sin altogether, but he can avoid sin to a certain extent; he can at least lead an outwardly decent life. That is worth something, that is "meritorious." He may not feel a very deep contrition over his wrong-doings, but he can feel at least an attrition, that is, a little sorrow, or he can wish that he might feel sorry. That is worth something; that is "meritorious." He cannot love G.o.d with all his heart and all his soul, and all his strength, but he can love Him some. That is worth something; that is "meritorious." Accordingly, when the rich young man asked the Lord what he must do to gain heaven, the Lord did not say, "Believe in Me, Accept Me for your personal Savior, Have faith in Me," but He said: "If thou wilt enter into life, keep the commandments." Paul, likewise teaches that faith and love must cooperate in man, for "faith worketh by love." Therefore, "faith in love and love in faith justify," but not faith alone. Faith without works is dead and cannot justify. A live faith is a faith that has works to show as its credentials that it is real faith. Hence, faith alone does not justify, but faith and works. Love is the fulfilment of the Law; faith works by love, hence, by the fulfilment of the Law. Therefore, faith alone does not justify, but faith plus the fulfilment of the Law. In endless variations Catholic writers thus seek to upset with Scripture Luther's teaching that man is justified by faith in Christ alone, and that all the righteousness which a sinner can present before G.o.d without fear that it will be rejected is a borrowed righteousness, not his own work-righteousness.

We might express a just surprise that Catholics should be offended at the doctrine that the righteousness of Christ is imputed, that is, reckoned or counted, to the sinner as his own. For, does not their system of indulgences rest on a theory of imputation? Do they not, by selling from the Treasure of the Church the superabundant merits of Christ and the saints to the sinner who has not a sufficient amount of them, make those merits the sinner's own by just such a process of imputation? They surely cannot infuse those merits into the sinner. But Catholics probably object to the Protestant imputation-teaching because that is too cheap and easy, and because Protestant success has spoiled a lucrative Catholic imputation-business.--This in pa.s.sing. Let the Bible decided [tr. note: sic] whether Luther was right in teaching justification by faith alone, by faith without works.

What does the Bible say about the condition of natural man after the fall? It says: "That which is born of the flesh is flesh," that is, corrupt (John 3, 6); "The imagination of man's heart is evil from his youth" (Gen. 8, 21); "They are all gone aside, they are altogether become filthy: there is none that doeth good, no, not one" (Ps. 14, 3); "Who can bring a clean thing out of an unclean? Not one" (Job 14, 4); "There is here no difference; for all have sinned and come short of the glory of G.o.d (Rom. 3, 22. 23).

What does the Bible say about the powers of natural man after the fall in reference to spiritual matters? It says: "The natural man receiveth not the things of the Spirit of G.o.d: for they are foolishness unto him; neither can he know them, because they are spiritually discerned" (1 Cor. 2, 14); "Ye were dead in trespa.s.ses and sins" (Eph. 2, 1); "The carnal mind," that is, the mind of flesh, the natural mind of man, "is enmity against G.o.d" (Rom. 8, 7); "Without Me"--Jesus is the Speaker--"ye can do nothing" John 15, 5).

What does the Bible say about the value of man's works of righteousness performed by his natural powers? It says: "We are all as an unclean thing, and all our righteousnesses are as filthy rags" (Is. 64, 6); "A corrupt tree cannot bring forth good fruit" (Matt. 7, 17).

What does the Bible say about man's ability to fulfil the Law of G.o.d? It says: "Cursed is he that confirmeth not all the words of this Law to do them" (Deut. 27, 26) ; "Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all" (Jas. 2, 10) ; "What the Law could not do, in that it was weak through the flesh, G.o.d, sending His own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh" (Rom. 8, 38); "The Law worketh wrath," that is, by convincing man that he has not fulfilled it and never will fulfil it, it rouses man's anger against G.o.d who has laid this unattainable Law upon him (Rom. 4, 15).

What does the Bible say about the relation of Christ to the Law and to sin? It says: "G.o.d sent forth His Son, made of a woman, made under the Law, that He might redeem them that were under the Law" (Gal. 4, 4); "Christ is the end of the Law 'for righteousness to every one that believeth" (Rom. 10, 4); "G.o.d hath made Him to be sin for us who knew no sin, that we might be made the righteous of G.o.d in Him" (2 Cor. 5, 21); "Christ hath redeemed us from the curse of the Law; being made a curse for us; for it is written, Cursed is every one that hangeth on a tree"

(Gal. 3, 13).

What does the Bible say about faith without works as a means of justification? It says: "We conclude that a man is justified by faith, without the deeds of the Law" (Rom. 3, 28); "To him that worketh not, but believeth on Him that justifieth the unG.o.dly, his faith is counted for righteousness" (Rom. 4, 5); "I rejoice in Christ Jesus, and have no confidence in the flesh, though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: circ.u.mcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the Law, a Pharisee; concerning zeal, persecuting the Church; touching the righteousness which is in the Law, blameless. [The speaker is the apostle Paul.] But what things were gain to me, those I counted loss for Christ. Yea, doubtless; and I count all things but loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ and be found in Him, not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of G.o.d by faith" (Phil. 3, 3-9) ; "If by grace, then is it no more of works; otherwise grace is no more grace. But if it be of works, then is it no more grace; otherwise work is no more work"

(Rom. 11, 6). (The Catholic Bible omits the last half of this text.)

What does the Bible say about faith being a.s.surance of pardon and everlasting life? It says: "If G.o.d be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall lay anything to the charge of G.o.d's elect? It is G.o.d that justifieth. Who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of G.o.d, who also maketh intercession for us. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded that neither death, nor life, nor angels, nor princ.i.p.alities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of G.o.d which is in Christ Jesus, our Lord" (Rom. 8, 31-39); "I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day" (2 Tim.

1, 12).