11. The great value of good works.
Good works have no value in obtaining forgiveness of sins and salvation, because they are completely disregarded in the attainment of these goods.250) When this truth, which is the characteristic of Christian doctrine, became known again through Luther's ministry, pseudo-reformers wanted to surpass the reformer and spoke as if the good works of Christians had no value at all. Luther opposes this and puts, from the Scriptures, the great value of
249) About the reward of good works: Quenstedt II, 1419 sqq.; Chemnitz, Examen, De bonis opp., 4. quaestio, de praemiis et meritis b. o., p. 185 sqq.
250) Rom. 3:28; Eph. 2:8-9: χωρίς έργων νόμον.
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Christian works into the light. He says that "outside the article of justification" no one can sufficiently praise good works.251) Luther writes252) against Anabaptists of his time: " Behold, how finely they teach of good works, speaking, they give their good works for a penny. With this they want to be our monkeys and teach us, because they have heard that we teach that good works do not make one pious, do not wipe out sin, and do not reconcile God. The devil adds to this and despises good works so much that he wants to sell them all for a penny. I praise God, my Lord, that the devil, in his subtle wisdom, has to so shamefully abuse and deceive himself. We teach, then, that God's reconciling, pious making, and sin-canceling is such a high, great, and glorious work that Christ, God's Son, alone must do it, and is actually a pure, simple, and special work of the one right God and His grace, to which our works are nothing, nor are they able. But that therefore good works should be nothing fine or worth a penny, who ever taught it or heard it without now from the lying mouth of the devil? I would give one of my sermons, one of my lessons, one of my writings, one of my Our Fathers, yes, however small works I have always done or still do, not for the whole world's goods; yes, I hold it dearer than my body's life, which is and should be dearer to everyone than the whole world; for if it is a good work, God has done it through me and in me. If God has done it, and if it is God's work, what is the whole world against God and his work? Even if I do not become godly through such works — for that must first come about through Christ's blood and grace without works — it is nevertheless done for God's praise and honor, for the neighbor's benefit and salvation, none of which can be paid for or compared with the world's good. And this fine rabble takes a penny for it! Oh, how finely the devil has hidden himself here! Who could not seize him here?"
Luther's hymn on the value of good works is perfectly scriptural. Here it is only necessary to summarize what has already been
251) To Gal. 3:22. St. L. IX, 442 f. Erl., lat., II, 100: Extra causam iustificationis nemo potest bona opera a Deo praecepta satis magnifice commendare. Quis enim vel unius operis, quod Christianus ex fide et in fide facit, utilitatem et fructum satis praedicare potest? Est enim pretiosius quam coelum et terra. [Google]
252) St. L. XIV, 310 f.
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explained in detail in other sections. First, good works have great value because they are done according to the norm of the divine will. As all works that are not done according to the will of God are worthless, so all works that go along in the will of God, the supreme Lord, are great and precious.253) Furthermore, good works have such great value because, seen in terms of causa efficiens, they are God's effect. It is true that the Christian is the subject of the works, and he cooperates (cooperatur) with them according to the new man. But this cooperation is God's effect, not coordinated, but so completely subordinated that the Christian does good only insofar and as long as God works it in him and through him.254) That is why the Scriptures also expressly call the works of Christians God's works and effect.255) Who, however, would want to minimize that which is the effect of the great God? It must not be objected that Luther calls works, which are mixed into the article of justification, trampling underfoot and blasphemy.256) Works, insofar as they are mixed into the article of justification, are not God's but the flesh's and the devil's works, which is why Paul also puts a curse on the teachers of such works.257) Good works also have great value because they are testimonia Spiritus Sancti externa for all Christians for their state of grace.258) This too is scriptural, addressed, when it is said of good works that they are worth more than heaven and earth. For heaven and earth pass away, but the good works of Christians remain. What the Christians possess in earthly goods also burns up in the fire of the Last Day: but their good works, even those which they have done with their perishable earthly goods, do not burn up, but follow them into eternity259) and are crowned with an eternal reward of grace.260) Yes, for the sake of the works of Christians, among which the sermon of the Gospel is the noblest, the world still stands at all.261) Therefore, Christians are exhorted to use the short time of earthly life to do good works,262) and pastors are instructed to do so,
253) p. 44.<w:t>254) p. 15.
255) Phil. 2:13; 2 Cor. 3:5; 1 Cor. 12:6-11; Eph. 2:10.
256) St. L. IX, 245.<w:t>257) Gal. 1:8.<w:t>258) Luke 7:47; 1 Joh. 3:14..
259) Rev. 14:13.<w:t>260) Matt. 5:12; 19:29; 10:42; Gal. 6:9.
261) Matt. 24:14; 1 Pet. 2:9.
262) Gal. 6, 10; Eph, 5:16; Col. 4:5.
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to teach good doctrines with all diligence.263) Good works are the ultimate purpose of the Christian's life in this world. Once a man has come to believe in Christ, he no longer belongs to this world. His real home is in heaven.264) But God leaves him still in this world, so that he may serve him in his kingdom, especially for the sermon of the gospel in the world.