Part 17 (1/2)

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 G.o.d salvation, received by grace through faith, cannot be preserved; hence obedience toward G.o.d 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, da.s.s 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 G.o.d, 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 G.o.d 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 G.o.d 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 G.o.d 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, da.s.s 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. Att.i.tude 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 G.o.d'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, G.o.dless, 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 G.o.d 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 pa.s.sage, he first eliminated the _causa sine qua non_ and subst.i.tuted _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 const.i.tute 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 h.e.l.l, 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. Ill.u.s.trating this point Flacius wrote: ”Can one become a carpenter without the house which he builds afterwards? Can one make a wagon or s.h.i.+p without driving or sailing? I say, yes! Or, dear Doctor, are we accustomed to say: Driving and sailing is necessary to the wagon and s.h.i.+p respectively, and it is impossible for a wagon or s.h.i.+p to be made without driving or sailing? I hear: No!” (375.) ”n.o.body 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 s.h.i.+p; riding is necessary to a horse; but thus they speak: Wagons and horses are necessary to riding, a s.h.i.+p is necessary to sailing.” (391.)

The charge that Major's proposition robbed Christians of their a.s.surance 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 a.s.sertion 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 G.o.d, 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.)