Non arripit mortalia
Qui regna dat coelestia.’ "§ 46. Christian Freedom.—Luther’s Last Letter to the Pope. October, 1520.
Von der Freiheit eines Christenmenschen, Wittenberg, 1520; often reprinted separately, and in the
collected works of Luther. See Walch, XIX. 1206 sqq.; Erl. ed., XXVII. 173–200 (from the
first ed.); Gerlach’s ed. V. 5–46. The Latin edition, De Libertate Christiana, was finished a little
later, and has some additions; see Erl. ed. Opera Lat., IV. 206–255. Luther’s letter to the Pope
in Latin and German is printed also in De Wette, I. 497–515. English version of the tract and
the letter by Buchheim, l.c. 95–137.
Although Rome had already condemned Luther, the papal delegate Miltitz still entertained the
hope of a peaceful settlement. He had extracted from Luther the promise to write to the Pope. He
had a final interview with him and Melanchthon at Lichtenberg (now Lichtenburg, in the district
of Torgau), in the convent of St. Antony, Oct. 11, 1520, a few days after Luther had seen the bull
of excommunication. It was agreed that Luther should write a book, and a letter in Latin and German
to Leo X., and assure him that he had never attacked his person, and that Dr. Eck was responsible
for the whole trouble. The book was to be finished in twelve days, but. dated back to Sept. 6 in
order to avoid the appearance of being occasioned by the Pope’s bull.
This is the origin of two of the most remarkable productions of Luther,—his little book on
"Christian Freedom," and a dedicatory letter to Leo X.
The beautiful tract on "Christian Freedom" is a pearl among Luther’s writings. It presents
a striking contrast to his polemic treatises against Rome, which were intended to break down the
tyranny of popery. And yet it is a positive complement to them, and quite as necessary for a full
understanding of his position. While opposing the Pope’s tyranny, Luther was far from advocating
the opposite extreme of license. He was thoroughly imbued with the spirit of the Epistle to the
Galatians, which protests against both extremes, and inspired the keynote to Luther’s Tract. He
shows wherein true liberty consists. He means liberty according to the gospel; liberty in Christ, not
from Christ; and offers this as a basis for reconciliation. He presents here a popular summary of
Christian life. He keeps free from all polemics, and writes in the best spirit of that practical mysticism
which connected him with Staupitz and Tauler.
The leading idea is: The Christian is the lord of all, and subject to none, by virtue of faith;
he is the servant of all, and subject to every one, by virtue of love. Faith and love constitute the
Christian: the one binds him to God, the other to his fellow-man. The idea is derived from St. Paul,
who says, "Though I was free from all men, I brought myself under bondage to all, that I might
gain the more" (1 Cor. 9:19); and "Owe no man any thing, save to love one another" (Rom. 13:8).
It was carried out by Christ, who was Lord of all things, yet born of a woman, born under the law
that he might redeem them who were under the law (Gal. 4:4); who was at once in the form of God,
and in the form of a servant (Phil. 2:6, 7). The Christian life is an imitation of the’ life of Christ,—a
favorite idea of the mediaeval mystics.
Man is made free by faith, which alone justifies; but it manifests itself in love, and all good
works. The person must first be good before good works can be done, and good works proceed
from a good person; as Christ says, "A good tree cannot bring forth evil fruit, neither can a corrupt