Anno 1524.
(1) Thus we have taught that a Christian man is given and appointed by God such freedom that he may not rely at all on any work, nor on any outward thing, but should put his trust only in the grace of God through faith, so that all outward things concerning place, time, person, remain free, and be written by no one with laws to bind the consciences with them; but whoever subjects himself to do this, strives and contends against God, who wants to have all these things free.
(2) Besides this, we have also said, because it is free on both sides to fast, eat flesh, 2c. or not, that one should act wisely and reasonably in this against those who are outside and do not understand freedom. But these are of two kinds: some are weak, and some are presumptuous, insolent, and defiant. Against those who are defiant and want to have their way, one should act in such a way that one tells them God's word and shows them the reason and cause of freedom; if this is done, and they still cannot be brought to it, but want to go through with their heads and fight straight against the word, we should also lift up our heads and oppose them, precisely because they do not want to have it, and not a hair's breadth should escape from them. But again to the weak in faith, because it is without harm to us, we owe it to them to give way for a time, until they also become strong.
Now I have said further that I do not like it if one wants to prove himself a Christian by this, that he can eat flesh, not fast, scold the pope and the priests 2c. Again I say that it is also nothing if you boast that you can thus hold yourself against the weak, that you fast and do not eat meat, and thus consider yourself a Chri
It is not a matter of eating or not eating, but of the conscience. We know that it is ordered by God that such things should remain free. Therefore, one should not make a joke out of it, nor should one act in such a way for the sake of the weak, so as to deny God's word. For it is so highly commanded that thou shouldest confess liberty by word, and prove it by works and deeds, as it is commanded that thou shouldest worship no idol. Therefore, if you are summoned before the authorities that you have eaten meat, you must come forward and not deny or turn away, but say: I have eaten it and will eat it, otherwise you will deny Christ and the faith.
(4) So that this may be done correctly, people must be divided into two parts, as I have said. Some who accept the gospel, but are still weak and cannot grasp freedom as soon as they hear it, gladly hear the gospel and let themselves be instructed. Beside them are some who will not hear nor learn, and are stiff-necked; they are long preached to, and yet they remain obstinate; against these one should act with defiance, and do all that is grievous to them, that they may not be justified in what they will. But unto them that hear the gospel, and deny not, neither reject it, thou shalt make thyself even, and see if there be any among them that cannot yet understand that thou cleavest unto them, because they strive not against thee.
For their sake Paul says 1 Cor. 8:13, "If the food offends my brother, I will eat no flesh forever." Yes, to my brother, he says; for to the others, who were not brothers but contrary, he only did it contrary. They want to do what
*) This writing is found in the Wittenberg edition (1569), vol. IX, p. 199b; in the Jena edition (1585), vol. II, p. 445b; in the Altenburg edition, vol. II, p. 795; in the Leipzig edition, vol. XVIII, p. 526 and in the Erlangen edition, vol. 65, p. 123. We give the text according to the Jena edition.
1014 Erl. 65, 125-127. VII Luther's Writings on Christian Freedom 2c. Freiheit 2c. ' W. XIX. 1237-1240. 1015
We have God's commandment of freedom; therefore, whoever wants to deny or take away our freedom, we must lift up our heads against him, for these are not brothers but adversaries; if they were brothers, they would not deny us our freedom.
(6) Therefore, in this action, act as if there were a Jew before you who was not poisoned 1) nor hardened, whom you wanted to bring to Christ. Although it is a necessary article to believe that Christ is the Son of God, yet I would first keep silent about it, and thus direct and send myself against him, so that he would first gain a love for the Lord Christ, and say that he is a man as another, sent by God, and what good God has done through him, the man. If I could bring this into his heart, so that he would burn and have love and desire for Christ, I would also bring him further, so that he would believe that Christ was God. So I would deal with him for the sake of bringing him kindly to believe in Christ. But if he were stiff-necked and would not listen, I would have to let him go. So also in this case, let freedom remain that we confess it with our mouth and with our deeds against those who want to deceive and dampen it. But against those who do not resist, you must not defend yourself, since there is no dispute there.
(7) But there are some who eat flesh freely, and also make confession of liberty, as long as no one looks at them or attacks them; whether they do it out of weakness, or out of enthusiasm, I will let go; if you do it out of Christian opinion, you do right. Again, there are some who say that the weak are to be watched so that they are not offended, and yet under this pretense and cover they hide their mischief and have no right opinion, for if one speaks against freedom, they will not oppose it and handle it. For when one comes to those who are defiant and want to urge us to say that it is not right, it behooves us to open our mouths freshly.
1) i.e. toxic.
Shame or disgrace, and will not freely confess and then pretend that people should not be angry.
(8) Such heads are to be confidently vexed, because they are not those who want to hear and teach God's word, but fight and struggle against it. Therefore, when they say against us, "Yes, you are good Christians; you cannot fast and eat meat," we say again: Yes, God be praised, we may well do it in your sight, that you look on, not because you are presumptuous and wantonness, but only because you want to take away our liberty and press us to be ashamed of the truth, and let the Lord Christ be trampled underfoot, who has tasted his own blood, and staked his life and limb on it, that we should have liberty and keep it. So then (as I have said) let us separate from one another those who hear the gospel, to whom we are to live for service and favor, and those who blaspheme the word and fight against it, against whom we are to be defiant.
9) This 2) has now been necessary to admonish, because earlier we preached against those who drive as unreasonably as the mad swine, doing what they desire out of a loud will of courage, because no one challenges them and resists them; but if they should do it in front of those whom they strike before the head, they would creep to the corner; but because now there is no danger, they go astray in the country, because people have heard the gospel, and are bold enough; but after that, when they want to attack them, they go forth and are bold enough.But because there is no danger, they go astray in the countryside, because the gospel has not been heard, and they come out and are bold enough; but afterwards, when they are attacked, they deny it and do not want to have it done. Therefore see that you do not make a joke of it. If thou wilt begin it, begin it with such a conscience that thou mayest defy the devil. Go to the tyrants in the Mark and in Meissen, who rage against the gospel, and be seen there once, and be a man, and only do everything that is repugnant to them and corrupts them, and leave what is dear to them, only because they want to trample underfoot our Lord Christ, who has so dearly purchased our freedom for us.
10. so now you should go freedom
2) Thus the Jena. Wittenbergers: Such.
1016 Erl. S5, 127 f. 53, 3S2 f. 130. Of the custom and confession of Christian freedom. Freiheit. W. XIX, 1240-1242. 1017
Let them eat what they will, but if anyone is still a little weak, let them see that they do not offend him; but if anyone wants to fight against it, let him go. Now we have preached the gospel here so long and so much that even the children know it; whether some still want to be weak, that no longer counts. Why did they not want to hear the sermon? But if they have heard it, and have not learned nor understood it, it is not a good sign, and shall be to us without hurt. We have spared you enough, and have shown you love, when this thing was yet too green and new, that the weak might come after; but they that have not grasped it in time, it is a good sign that they will not go.
(11) We will gladly suffer that thou art weak, and couldest not afterward; but that thou wilt not afterward, we shall not suffer. We will bear the infirmity, but we will not strengthen the will of the mighty; he that wills it
If anyone does not want to hear or know, we will let him go. If we do not seek our own, but God's, we owe it to Him to preserve His right and freedom, which we acquired through Christ.
12. But concerning fasting I say that it is right to fast much, so that the body may be tamed and compelled. For otherwise, when the body is full, it serves neither to preach, nor to pray, nor to study, nor to do any other good, so that God's word cannot remain. But one should not fast in order to earn something by it, as by a good work, but only (as I said) in order to remain equipped and skilled to act God's word, so that the body remains bound and kept in check, and leaves room for the spirit, otherwise one should not fast. Therefore it does not matter whether one eats meat or fish, nor how many days one fasts; otherwise, if you would just follow Christ, you would also have to eat nothing for forty days and forty nights. [Matth. 4, 1.]