For freedom Christ has made us free; therefore stand firm, and do not again submit to a yoke of slavery. Galatians 5:1
A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject to all.
These two theses seem to contradict each other…Both are Paul’s own statements, who says in 1 Cor. 9, “For though I am free from all men, I have made myself a slave to all,” and in Rom. 13, “Owe no one anything, except to love one another.” Love by its very nature is ready to serve and be subject to him who is loved. So Christ, although he was Lord of all, was “born of woman, born under the law”, and therefore was at the same time a free man and a servant, “in the form of God” and “of a servant.” [Philippians 2:6-7]
Martin Luther, “The Freedom of a Christian”
If you don’t believe in your values enough to say “no” when other people try to insist that you give them up, you will lose them. The only question should be whether your values are right.
It’s one thing to be sensitive and hospitable to Muslims who live as foreigners in your country. But when they reject the law of your country and begin to implement their god’s laws in defiance of you, to continue to show kindness is to give in to them, and to allow yourself to be enslaved by them.
The same thing is true for Christians. We should love and pray for the enemies of the church and also unbelievers, and make whatever concessions we can out of love for them. We should bear with weaker Christians in the Church out of compassion for them.
But when enemies of the church, unbelievers, or people in the church who seem to be weak say that we can’t preach or practice some part of the word of God because it is offensive and unloving, we can’t submit to them. To do that is to say that the Word of God can only speak as long as it does not violate human rules.
It’s a good thing, I think, that the Europeans wanted to welcome people from other countries and respect their traditions. But it’s not a good thing to confuse the lawful use of authority with oppression. It was a bad thing that the company sold meat labeled “Halal” even though it had traces of pork in it. But in Denmark people are not summarily beaten or executed for eating pork or for selling it or for lying about selling it.
In the Church we have a similar problem. In our society there are few things that will get people all riled up like it will rile observant Muslims if you mislead them to eat pork. But among the few things that are likely to cause that kind of upset is to be “hateful,” which has become a very broad kind of crime. It’s considered hateful, for the most part, to tell someone that they do or have done something that was not just “a bad choice” but actually evil–sin.
In the Church it is not hateful to tell someone they sinned. We are commanded to do that, but to do it in love for the other person. So if we let it stand that a person in the church is doing wrong when they rebuke another person we end up allowing it to happen that God’s Word is not allowed to be heard in the Church. At least in some areas.
So as Christians we must be ready to sacrifice our own comfort for the sake of weaker Christians, the enemies of the Church, and the world outside. We have to give up legitimate things that cause unnecessary offense, and we should spare ourselves no trouble to do so out of love.
We spare ourselves no trouble, but we also cannot permit the Word of God to be bound or limited, even if people accuse us of being proud, arrogant, loveless, etc. That is because it is not our Word. It is God’s. To take anything away from it is to agree that it is not God’s Word; and to allow it to be silenced at all in the Church is to allow it to be taken away from us.
Since the Word of God is the only power on earth by which God gives us salvation and protects His Church, we can’t allow it to be silenced in any part or forced to follow the rules of human propriety or “political correctness”. If we do that we trade in the righteousness of God, which God counts as ours through faith in the message of the cross, for the righteousness of the godless world, which consists in telling everybody that as long as it works for them, that’s good, no matter what they feel like doing.
- God’s Word Does Everything – Trinity 7 Sermon (deprofundisclamaviadtedomine.wordpress.com)
- Many are offended because of these things. (deprofundisclamaviadtedomine.wordpress.com)
- Two men assaulted for selling pork to kebab shops (testpost.typepad.com)
- No Infidels Allowed: Turkish Red Crescent To Make ‘Halal’ Drugs With Muslim-Only Blood (midnightwatcher.wordpress.com)
- Iraq: Muslim Ambulance Driver Refuses To Take Dead Body Of Christian Woman To Church For Funeral (midnightwatcher.wordpress.com)
- Christian Suffering Under Jihadi Extremism Muslim Persecution of Christians: April, 2013 (counterjihadreport.com)
Maybe some of the characteristics of the old confessions still live on in the different parts of Christendom. But I think it’s a stretch. This is a worthwhile article, though, for pointing out the value Luther and Lutheran theology place on good works, though.
But rather than scour tarnished Weimar, we should read much deeper into Germany’s incomparably rich history, and in particular the indelible mark left by Martin Luther and the “mighty fortress” he built with his strain of Protestantism. Even today Germany, though religiously diverse and politically secular, defines itself and its mission through the writings and actions of the 16th century reformer, who left a succinct definition of Lutheran society in his treatise “The Freedom of a Christian,” which he summarized in two sentences: “A Christian is a perfectly free Lord of all, subject to none, and a Christian is a perfectly dutiful servant of all.”
Consider Luther’s view on charity and the poor. He made the care of the poor an organized, civic obligation by proposing that a common chest be put in every German town; rather than skimp along with the traditional practice of almsgiving to the needy and deserving native poor, Luther proposed that they receive grants, or loans, from the chest. Each recipient would pledge to repay the borrowed amount after a timely recovery and return to self-sufficiency, thereby taking responsibility for both his neighbors and himself. This was love of one’s neighbor through shared civic responsibility, what the Lutherans still call “faith begetting charity.”
…But if their Lutheran heritage of sacrificing for their neighbors makes Germans choose austerity, it also leads them to social engagement. In classic Lutheran teaching, the salvation of the believer “by faith alone” does not curtail the need for constant charitable good works, as ill-informed critics allege. Faith, rather, empowers the believer to act in the world by taking the worry out of his present and future religious life.