THAT DOCTRINES OF MEN ARE TO BE REJECTED
TOGETHER WITH A REPLY TO TEXTS QUOTED IN DEFENCE OF THE DOCTRINES OF MEN (VON MENSCHENLEHREN ZU MEIDEN)
1522
INTRODUCTION
"Silver and gold have I none: but such as I have give I thee."
Somewhat in the spirit of these words Luther had planned to dedicate a small book to his host of the Wartburg, Hans von Berlepsch. For a time Luther had thought that von Berlepsch himself was bearing the expense of his entertainment in that retreat, and that he was being more royally treated than he deserved. Not only the material comforts with which he was surrounded appealed to him, however. Von Berlepsch was interested in Luther and in Luther"s work. He talked with him seriously on religious questions, and expressed a desire to have more information, particularly concerning the authority of the teachings of the Roman Church which had no direct warrant in Scripture.
To this desire of von Berlepsch we can trace the origin of our treatise, That the Doctrines of Men are to be Rejected. There is no dedication to von Berlepsch, however, and no reference to the months of companionship on the Wartburg. Luther returned from the Wartburg early in March, 1522, and on the 28th of March sent the first part of the treatise to Spalatin, with the request that it be forwarded to von Berlepsch. The second part, the Reply to Texts Quoted in Defence of the Doctrines of Men, was added in a second edition.
This was not the only writing forwarded to von Berlepsch in memory of the pleasant days spent on the Wartburg. Perhaps of even greater interest was the gift sent on September 25, 1522--one of the first complete copies of the German New Testament.
Buchwald has called our treatise "a model of sound explanation of the Scriptures for the purpose of refuting error." We must caution the reader, however, not to think of Luther"s occasional statements concerning the authority of Scripture as final. Luther is still largely upon medieval ground, accepting the premise of the Roman Church, and refuting the practice of the popes, priests and monks from the fundamental a.s.sumption of the authority of the Scriptures. The succeeding years, the controversies with the leaders of the peasants and with the heavenly prophets, led him to clearer views. Where in this treatise he wrote, "The same things which are found in the Books of Moses are found in the others. For the other books do no more than show how in the course of history the word of Moses was kept or not kept," he was thinking of the one Gospel which he found everywhere in the Scriptures. But he distinguished carefully between the permanent and the temporary in the Books of Moses and elsewhere, and speaks of "that which G.o.d has decreed" in the Old Testament as having "come to an end, and no longer binding the consciences of men" (p. 442). That which is permanent is the Gospel, "for it is beyond question that all the Scriptures point to Christ alone" (p. 432). Probably the clearest statement of his views is found in a sermon preached in 1527: "The Word was given in many ways from the beginning. We must not only ask whether it is G.o.d"s Word, whether G.o.d spoke it, but much more, to whom He spoke it, whether it applies to you or to another." "The false prophets rush in and say, "Dear people, this is G.o.d"s Word." It is true, and we cannot deny it; but we are not the people to whom He speaks" (_Erl. Ed._, 33, 16.)
In reading the treatise, therefore, it will be well to consider when it was written and for whom; and not to think of it as a final statement of Luther"s views on the authority of the Scriptures.
The treatise is found in the original German in Weimar Ed., X2; in Erlangen, 28, 318-343; in Berlin, 2, 289-314.
W. A. LAMBERT.
South Bethlehem, PA.
THAT WE ARE TO REJECT THE DOCTRINES OF MEN:
TOGETHER WITH A REPLY TO THE TEXTS QUOTED IN DEFENCE OF THE DOCTRINES OF MEN
To all who read or hear this little book may G.o.d grant grace and understanding. Amen.
I, Martin Luther, have published this brief book for the comfort and saving of the poor consciences which are by the law of men held in bondage in monasteries and convents; that they may be able to arm and strengthen themselves with the Word of G.o.d, so as to be steadfast in the pains of death and other trials. But those who are overbold and unruly, who give no other evidence of being Christians except that they can eat eggs, meat and milk, stay away from confession and break the images, etc.,--these I warn that I do not wish my words to help them. For I regard them as the filthy people who defiled the camp of Israel [Deut. 23:12 f.], although such cleanliness was enjoined upon the people that a man was required to go outside the camp to ease himself and to cover up with earth that which came from him. We also must endure these unclean lapwings in our nest [Deut. 14:18, Lev.
11:19], until G.o.d teach them manners. This Christian liberty I would have preached only to poor, humble, captive consciences, so that poor children, nuns and monks, who would like to escape from their bondage may inform their consciences how they may do so with G.o.d"s approval and without danger, and use their freedom in an orderly and Christian way. May G.o.d grant His blessing. Amen.
_That the doctrines of men are to be rejected: proof from the Scriptures_.
I
Moses in Deuteronomy iv, 2 says, "Ye shall not add unto the word which I command you, neither shall ye diminish aught from it," [Deut. 4:2]
But some one will say that Moses speaks only of his word; but to the books of Moses there have also been added many books of the prophets and the entire New Testament. I answer: True; but nothing new has been added: the same things that are found in the books of Moses are found in the others. For the other books do no more than show how in the course of history the word of Moses was kept or not kept. It is indeed stated in different words and the histories are different, but thoughout there is one and the same teaching. And here we can challenge them to point out anywhere in all the books added to the books of Moses a single word that is not found earlier in the books of Moses. For it is beyond question that all the Scriptures point to Christ alone. Now Christ says, in John V, 46, "Moses wrote of me."
[John 5:46] Therefore everything that is in the other books is also in the books of Moses, and these are the original doc.u.ments.
II
Isaiah xxix, 13, which the Lord quotes in Matthew xv, 8: "This people draweth nigh unto me with their mouth, but their heart is far from me.
But in vain do they worship me, teaching the doctrines and commandments of men." [Isa. 29:13, Matt. 15:8]
Mark the word of Christ, Who calls it vain worship to serve G.o.d after the doctrines of men. For Christ is not drunken or a fool; on His word we must build in all things rather than on all angels and creatures [Gal. 1:8].
III
The same Christ in the same chapter, Matthew xv, 11, says, "Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man." [Matt. 15:11]
This saying must be well understood, for it is powerful and mightily overthrows all teaching, custom and manner of life that distinguishes between foods, and it sets all consciences free from all laws concerning food and drink; so that it is allowable to eat milk, b.u.t.ter, eggs, cheese and meat every day, whether it be Sunday or Friday, Lent or Advent; and no one needs to pay b.u.t.ter-money or buy b.u.t.ter-letters. For this word stands firm and does not deceive: "That which goeth into the mouth doth not defile a man."
[Sidenote: Fast-days]
From this it follows, first, that it is a lie when they say that St.
Peter inst.i.tuted the fast-days and that the commandment of the Church has made it a mortal sin to eat eggs, b.u.t.ter, milk and meat on fast-days. For neither St. Peter nor the Church inst.i.tutes or teaches anything contrary to Christ. And if they did, we must not obey them.
To do what they ask would indeed not be wicked; but it is wicked to make a necessity and a commandment of that which is free, and to pretend that something does defile and is sin of which Christ Himself says that it is no sin and does not defile.
[Sidenote: Dispensation]
It follows, secondly, that it is sheer devil"s knavery for the pope to sell letters and grant permission to eat b.u.t.ter, meat, etc.; for Christ in this word has already made it a matter of liberty and has permitted it.
[Sidenote: Special Fast-days]
In the third place, it is an error and a lie to say that goldfasts[1], banfasts[2], and the fasts on the eve of Apostles" days and saints"
days must be observed and that their non-observance is sin, because the Church has so commanded. For against everything of the kind stands this word of Christ: "That which goeth into the mouth doth not defile the man." Fasting should be free and voluntary, both as to the day and as to the food, forever.
[Sidenote: The Orders]
Fourthly, the orders of St. Benedict, and of St. Bernard, the Carthusians, and all others which avoid the use of meat and other food because they hold that this is necessary and commanded and that not to do so would be sin, contradict Christ. For their law flatly contradicts the word of Christ and says: That which goeth into the mouth defileth. Then they must make Christ a liar when He says: "That which goeth into the mouth defileth not the man." Thus you see that this one saying of Christ mightily condemns all orders and spiritual rules. For if that which goeth into the mouth does not defile, how much less will that defile which is put on the body? whether it be cowl, coat, shirt, hose, shoes, cloak, whether green, yellow, blue, red, white, motley, or whatever one wish. And the same is true of places, whether churches, cells or the rooms of a house.
It follows that he who regards it a sin for a monk to go without the dress of his order, and would not leave it a matter of freedom, also makes Christ a liar and makes that a sin which Christ freed from sin, and says Yes! where Christ says No! What then are such monks but people who say to Christ"s very ace. Thou liest! there is sin in that which thou sayest is not sin. It will not help them to quote St.
Bernard, St. Gregory, St. Francis and other saints. We must hear what Christ says, Who alone has been made our Teacher by the Father, when on Mount Tabor He said, Matthew xvii, 5, "This is my beloved Son, in Whom I am well pleased; hear ye Him." [Matt. 17:5] He did not say.
Hear ye St. Bernard, St. Gregory, etc., but, Hear ye Him, Him, Him, my beloved Son. Who knows how far the saints sinned or did right in this matter? What they did, they did not of necessity nor by commandment.
Or if they did it as of necessity and by commandment, they erred, and we must not forsake Christ to follow them.
All this is confirmed by Christ in the words which follow in Matthew xv, 11, "That which cometh out of the mouth, this defileth a man. For out of the mouth, coming forth from the heart, come evil thoughts, adulteries, fornications, thefts, false witness, blasphemies, etc.
These defile a man." [Matt. 15:11] Here we ask, If that alone is sin and defiles a man, which proceeds from the heart, as Christ here so strongly argues and decides, how then can b.u.t.ter, milk, eggs, cheese defile, which proceed not from the mouth nor from the heart, but come from the belies of cows and of hens? Who has ever seen meat, tonsures, cowls, monasteries, hair-shirts coming out of men"s mouths? Then it must be the cows that sin in giving us milk and b.u.t.ter, and in bearing calves.
Therefore, all the laws of monks and of men concerning food, clothing and places and all things that are external, are not only blasphemy of G.o.d and lying and deceiving, but the buffoonery of apes. It is true, a man may have an inordinate desire to eat excessively and to dress extravagantly; but that proceeds from the heart, and may refer to fish as well as to meat, to gray homespun as well as to red velvet. In short, Christ does not lie when He says, "That which goeth into the mouth defileth not a man, but that which cometh out of the mouth, this defileth a man."
But if it is true that neglect to do what men command neither defiles nor is sin, then on the other hand, the keeping and doing of men"s commandments cannot make us clean nor give us merit; since only the opposite of sin and of the unclean is clean and gives merit.
Therefore, all of the monastic life neither makes clean nor gives merit. And that is what the Lord Christ means when He says, Matthew XV, 9, "In vain do they worship me with the commandments of men."
[Matt. 15:9] Why "in vain"? Because neglecting them is no sin and keeping them is no merit, but both are free. They deceive themselves, therefore, and make a merit of that which is no merit, and are afraid of sinning where there is no sin, as Psalm xiv, 5, says, "There have they trembled for fear, where there was no fear." [Ps. 14:5]
IV
St. Paul in I Timothy iv, 1-7 says: "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their consciences seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which G.o.d hath created to be received with thanksgiving of them which believe and know the truth. For every creature of G.o.d is good, and nothing to be reused, if it be received with thanksgiving: for it is sanctified by the word of G.o.d and prayer. If thou put the brethren in remembrance of these things, thou shat be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. But refuse profane and old wives" fables." [1 Tim. 4:1-7]
O how this thunders and storms against all the works, doctrines and orders of men. First, if they boast that they have derived their practice from the pope and from holy fathers, what will Christ"s judgment be? Will He not say, "Paul, My Apostle, is My chosen vessel, as Luke writes. Acts ix, 15: why then have you not ascribed greater authority to his word than to that of the pope and the fathers, of whom you do not know whose vessels they are?" [Acts 9:15] How will they stand before Him?