The Formula of Concord most emphatically rejects the error of Amsdorf (the bare statement that good works are injurious to salvation) "as offensive and detrimental to Christian discipline." And justly so; for the question was not what Amsdorf meant to say: but what he really did say. The Formula adds: "For especially in these last times it is no less, needful to admonish men to Christian discipline and good works, and remind them how necessary it is that they exercise themselves in good works as a declaration of their faith and gratitude to God, than that works be not mingled in the article of justification; because men may be damned by an Epicurean delusion concerning faith, as well as by papistic and Pharisaical confidence in their own works and merits." (801, 18.)
150. Other Points of Dispute.
Is it correct to say: God requires good works, or, Good works are necessary, and, Christians are obliged or in duty bound to do good works (bona opera sunt necessaria et debita)? This question, too, was a point of dispute in the Majoristic controversy. Originally the controversy concerning these terms and phrases was a mere logomachy, which, however, later on (when, after the error lurking in the absolute rejection of them had been pointed out, the phrases were still flatly condemned), developed into a violent controversy. The Formula of Concord explains: "It has also been argued by some that good works are not necessary (noetig), but are voluntary (freiwillig), because they are not extorted by fear and the penalty of the Law, but are to be done from a voluntary spirit and a joyful heart. Over against this the other side contended that good works are necessary. This controversy was originally occasioned by the words necessitas and libertas ["notwendig" und "frei">[, that is, necessary and free, because especially the word necessitas, necessary, signifies not only the eternal, immutable order according to which all men are obliged and in duty bound to obey God, but sometimes also a coercion, by which the Law forces men to good works. But afterwards there was a disputation not only concerning the words, but the doctrine itself was attacked in the most violent manner, and it was contended that the new obedience in the regenerate is not necessary because of the above-mentioned divine order." (939, 4f.)
From the very beginning of the Reformation the Romanists had slandered Luther also by maintaining that he condemned good works and simply denied their necessity. A similar charge was made by the Majorists against their opponents generally. And Melanchthon's writings, too, frequently create the same impression. But it was an inference of their own. They argued: If good works are not necessary to salvation, they cannot be necessary at all. Wigand wrote: "It is a most malicious and insidious trait in the new teachers [the Majorists] that they, in order to gloss over their case, cry out with the Papists that the controversy is whether good works are necessary. But this is not in dispute, for no Christian ever denied it. Good works are necessary; that is certainly true. But the conflict arises from the appendix attached to it, and the patch pasted to it, viz., 'to salvation.' And here all God-fearing men say that it is a detrimental, offensive, damnable, papistic appendix." (Planck 4, 498. 544.)
It is true, however, that the Antinomians (who will be dealt with more extensively in a following chapter) as well as several other opponents of the Majorists were unwilling to allow the statement, "Good works are necessary." Falsely interpreting the proposition as necessarily implying, not merely moral obligation, but also compulsion and coercion, they rejected it as unevangelical and semipopish. The word "must" is here not in place, they protested. Agricola, as well as the later Antinomians (Poach and Otto), rejected the expressions "necessarium, necessary" and "duty, debitum," when employed in connection with good works. January 13, 1555, Melanchthon wrote: "Some object to the words, 'Good works are necessary,' or, 'One must do good works.' They object to the two words necessitas and debitum. And the Court-preacher [Agricola] at that time juggled with the word must: 'das Muss ist versalzen.' He understood necessarium and debitum as meaning, coerced by fear of punishment, extortum coactione (extorted by coercion), and spoke high-sounding words, such as, how good works came without the Law. Yet the first meaning of necessarium and debitum is not extortum coactione, but the eternal and immutable order of divine wisdom; and the Lord Christ and Paul themselves employ these words necessarium and debitum." In December, 1557, he wrote: "They [the Antinomians] object to the proposition: 'New obedience is necessary;' again: 'New obedience is a debt (debitum).' And now Amsdorf writes: 'Good works are detrimental to salvation,'and it was Eisleben's [Agricola's] slogan: 'Das Muss ist versalzen.' In Nordhausen some one has publicly announced a disputation which contains the proposition: 'Summa ars Chriatianorum est nescire legem.—The highest art of a Christian is not to know the Law.'" March 4, 1558: "Some, for instance, Amsdorf and Gallus, object to the word debitum." (C. R. 8, 411. 194. 842; 9, 405. 474.)
Andrew Musculus, professor in Frankfurt on the Oder, is reported to have said in a sermon, 1558: "They are all the devil's own who teach: 'New obedience is necessary (nova obedientia est necessaria)'; the word 'must (necessary)' does not belong here. 'Good works are necessary to salvation,' and, 'Good works are necessary, but not to salvation'—these are both of a cloth—das sind zwei Hosen aus EINEM Tuch." (Meusel, Handlexikon 4, 710; Gieseler 3, 2, 216.)
Over against this extreme position, Melanchthon, Flacius, Wigand, Moerlin, and others held that it was entirely correct to say that good works are necessary. In the Opinion of November 13, 1559, referred to above, Melanchthon, after stating that he does not employ the phrase, "Good works are necessary to salvation," continues as follows: "But I do affirm that these propositions are true, and that one may properly and without sophistry say, 'The new obedience or good works are necessary,' because obedience is due to God and because it is necessary that, after the Holy Spirit has been received, regeneration or conversion be followed by motions corresponding to the Holy Spirit…. And the words 'duty' and 'necessity' signify the order of God's wisdom and justice; they do not signify an obedience which is compelled or extorted by fear." (C. R. 9, 969.) The Frankfurt Rezess of 1558 [Rezess, Rueckzug, Vergleich = Agreement], written by Melanchthon and signed by the Lutheran princes, declared: "These propositions, 'Nova obedientia est necessaria, nova obedientia est debitum, New obedience is necessary, is a debt,' shall not be rejected." The Rezess explained: "It is certainly a divine, immovable truth that new obedience is necessary in those who are justified; and these words are to be retained in their true meaning. 'Necessary' signifies divine order. New obedience is necessary and is a debt for the very reason that it is an immutable divine order that the rational creature obeys God." (C. R. 9, 496. 498.)
In a similar way this matter was explained by Flacius and other theologians. They all maintained that it is correct to say, Good works are necessary. Even Amsdorf wrote 1552 in his Brief Instruction against Major: "For we all say and confess that a Christian after his renewal and new birth should and must (soll und muss) love and fear God and do all manner of good works, but not in order to be saved thereby, for he is saved already by faith." (Schlb. 7, 210.) This view, which was also plainly taught in the Augsburg Confession, prevailed and received the sanction of our Church in Article IV of the Formula of Concord. When a Christian spontaneously and by the free impulse of his own faith does (and would do, even if there were no law at all) what, according to the holy will of God, revealed in the Ten Commandments, he is obliged and in duty bound to do—such works, and such only, are, according to the Formula of Concord, truly good works, works pleasing to God. It was the doctrine of Luther, who had written, e.g., in his Church Postil of 1521: "No, dear man, you [cannot earn heaven by your good works, but you] must have heaven and already be saved before you do good works. Works do not merit heaven, but, on the contrary, heaven, imparted by pure grace, does good works spontaneouslv, seeking no merit, but only the welfare of the neighbor and the glory of God. Nein, lieber Mensch, du musst den Himmel haben und schon selig sein, ehe du gute Werke tust. Die Werke verdienen nicht den Himmel, sondern wiederum [umgekehrt], der Himmel, aus lauter Gnaden gegeben, tut die guten Werke dahin, ohne Gesuch des Verdienstes, nur dem Naechsten zu Nutz und Gott zu Ehren." (E. 7, 174.) Again, in De Servio Arbitrio of 1525: "The children of God do good entirely voluntarily, seeking no reward, but only the glory and will of God, ready to do the good even if, assuming the impossible, there were neither heaven nor hell. Filii autem Dei gratuita voluntate faciunt bonum, nullum praemium quaerentes, sed solam gloriam et voluntatem Dei, parati bonum facere, si per impossibile neque regnum neque infernus esset." (E. v. a. 7, 234.)
XIV. The Synergistic Controversy.
151. Relation of Majorism and Synergism.