Martin Luther: Good works flow from obedience and faith

“We ought first to know that there are no good works except those which God has commanded, even as there is no sin except that which God has forbidden. Therefore whoever wishes to know and to do good works needs nothing else than to know God’s commandments. Thus Christ says, Matthew xix, “If thou wilt enter into life, keep the commandments.” And when the young man asks Him, Matthew xix, “what he shall do that he may inherit eternal life,” Christ sets before him naught else but the Ten Commandments.

Accordingly, we must learn how to distinguish among good works from the Commandments of God, and not from the appearance, the magnitude, or the number of the works themselves, nor from the judgment of men or of human law or custom, as we see has been done and still is done, because we are blind and despise the divine Commandments. The first and highest, the most precious of all good works is faith in Christ, as He says, John vi. When the Jews asked Him: “What shall we do that we may work the works of God?” He answered: “This is the work of God, that ye believe on Him Whom He hath sent.”

Martin Luther (1483-1546) in “A Treatise on Good Works” in The Works of Martin Luther, trans. and ed., Spaeth, Reed, Jacobs, et al. (Philadelphia: A. J. Holman Company, 1915) 1: 173-285.

Lest we think our good works flow from ourselves, Luther rightly reminded people during the Reformation (and reminds us today) that “whoever wishes to know and to do good works needs nothing else than to know God’s commandments,” and “the first and highest, the most precious of all good works is faith in Christ!”

There is no such thing as generosity apart from the Christian faith. Man without Christ according to Luther (and Augustine before him) suffers from incurvatus in se, that is, humankind is curved inwardly toward self (cf. Romans 7:8-19). So anything that looks like generosity apart from Christ cannot help but be motivated by selfish reasons.

What does that mean for us today? Two things come to mind.

First, don’t ever use the terms “generosity” or “good works” apart from that which flows from the work of Christ. Even if an unbelieving person gives an enormous sum of money to a humanitarian effort, it is not generosity! No one can do “good works” in the flesh, so don’t call them as such!

Second, if you want to see “generosity” or “good works” in your life or among those you serve: obey Christ’s commands in community and the world will see what generosity looks like through your transformed lives. The fruit of the Spirit’s work in our lives is generosity.

Explore all this further in the Apostle Paul’s letter to the Galatians:

Live by the Spirit, I say, and do not gratify the desires of the flesh. For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the flesh; for these are opposed to each other, to prevent you from doing what you want. But if you are led by the Spirit, you are not subject to the law. Now the works of the flesh are obvious: fornication, impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy, drunkenness, carousing, and things like these. I am warning you, as I warned you before: those who do such things will not inherit the kingdom of God.

By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also be guided by the Spirit. Let us not become conceited, competing against one another, envying one another. Galatians 5:16-26

“O Florence, recall what I have told you so many times: to renew yourself first. The first principle stands unchanged: that you fear God and observe His law so that you may gain from Him the light of grace, and blessed would you be should you do it, for then everything would go well. But avarice and the love of honors and high rank, which you hunt after, do not allow you to have this light, nor does it permit you to accord with the angels who inspire you and summon you to the good; but once you have this light that I am talking about, you will not care any longer about honors or possessions…

And next, I have exhorted you to love the common good, and not your own, and to be united in charity; and toward this goal…O Florence, God will provide for you if you want to do good…However, you would have to make provision, in the first place, that within your city religious practice is holy and good, and that superfluities and polyphonic songs which are full of lasciviousness are removed, and that everything is done with simplicity and devotion, and [that you] have saintly preachers and saintly religious and abandon those who do not follow in the ways of God…Let us pray to God that His will may be done in His Church.”

Girolamo Savonarola (1452-1498) excerpt from Aggeus, Sermon XXIII (Florence, God’s Chosen City) on 28 December 1494.

Savonarola was a Dominican friar (a.k.a. traveling preacher) who called God’s people (in Florence, Italy in this instance) to “renew” themselves first in the dark days of the Italian Renaissance. Sound familiar? Here was his message, which appears as relevant today as it was just before the Reformation: renewal starts with each of us, is empowered by God’s grace, and requires us to abandon avarice and honors. We are to love the common good, and live generous lives focused on charity toward others rooted in the belief that God is our Provider while resolving corporately in our churches to live with simplicity and devotion.

Father in Heaven, through us and by Your grace, renew Your Church today in our cities through our charity, simplicity, and devotion. Do this, I pray, along with numerous brothers and sisters, in the name of Jesus. Amen.

Today’s meditation comes from The Imitation of Christ by Thomas à Kempis, a classic work that represents one of the most widely read books on Christian devotion in church history. Read this post if you desire to shine light in the corners of your heart and see the kinds of sins that hinder our lives from reflecting God’s goodness (generosity). Perhaps read it a couple times and sit with the Lord and ask the Holy Spirit to show you what sins beset you and resolve to lay them aside so that you may “advance in goodness” (cf. Hebrews 12:1-2).

“Lament and grieve because you are still so worldly, so carnal, so passionate and unmortified, so full of roving lust, so careless in guarding the external senses, so often occupied in many vain fancies, so inclined to exterior things and so heedless of what lies within, so prone to laughter and dissipation and so indisposed to sorrow and tears, so inclined to ease and the pleasures of the flesh and so cool to austerity and zeal, so curious to hear what is new and to see the beautiful and so slow to embrace humiliation and dejection, so covetous of abundance, so niggardly in giving and so tenacious in keeping, so inconsiderate in speech, so reluctant in silence, so undisciplined in character, so disordered in action, so greedy at meals, so deaf to the Word of God, so prompt to rest and so slow to labor, so awake to empty conversation, so sleepy in keeping sacred vigils and so eager to end them, so wandering in your attention, so careless in saying the office, so lukewarm in celebrating, so heartless in receiving, so quickly distracted, so seldom fully recollected, so quickly moved to anger, so apt to take offense at others, so prone to judge, so severe in condemning, so happy in prosperity and so weak in adversity, so often making good resolutions and carrying so few of them into action.

When you have confessed and deplored these and other faults with sorrow and great displeasure because of your weakness, be firmly determined to amend your life day by day and to advance in goodness. Then, with complete resignation and with your entire will offer yourself upon the altar of your heart as an everlasting sacrifice…”

Thomas à Kempis (1380-1471) in The Imitation of Christ, excerpt from chapter seven, “The Examination of Conscience and the Resolution to Amend.”

“Compassion makes a man look into himself, and recognize his faults, his feebleness in virtues and in the worship of God, his lukewarmness, his laziness, his many failings, the time he has wasted and his present imperfection in moral and other virtues; all this makes a man feel true pity and compassion for himself.

Further, compassion marks the errors and disorders of our fellow-creatures, how little they care for their God and their eternal blessedness, their ingratitude for all the good things which God has done for them, and the pains He suffered for their sake; how they are strangers to virtue, unskilled and unpractised in it, but skilful and cunning in every wickedness; how attentive they are to the loss and gain of earthly goods, how careless and reckless they are of God, of eternal things, and their eternal bliss. When he marks this, a good man is moved to compassion for the salvation of all men.

Such a man will also regard with pity the bodily needs of his neighbours, and the manifold sufferings of human nature; seeing men hungry, thirsty, cold, naked, sick, poor, and abject; the manifold oppressions of the poor, the grief caused by loss of kinsmen, friends, goods, honour, peace; all the countless sorrows which befall the nature of man. These things move the just to compassion, so that they share the sorrows of all…

From this compassion springs generosity; for none can be generous in a supernatural way, with faithfulness and goodwill towards all, save him who has a pitiful heart—though a man may often show generosity to a particular person without charity and without supernatural generosity.”

John Ruusbroec (1293-1381) in The Spiritual Espousals, a.k.a. The Adornment of the Spiritual Marriage, excerpt from Chapter XVIII On Compassion and Chapter XIX On Generosity.

Father in Heaven, thank you for your generosity toward me, despite my feebleness, my errors and disorders, and my ingratitude. Form in me a heart full of compassion and pity for the broken and hurting and for those whose only attention is on the loss and gain of earthly goods. By your Holy Spirit, keep my heart filled with compassion so that faithfulness, goodwill, kindness, and generosity may flow from you through me to those around me. Hear my prayer in the name of Jesus. Amen.

As God’s chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive. Above all, clothe yourselves with love, which binds everything together in perfect harmony. Colossians 3:12-14

“It belongs to liberality particularly, not to be held back by any inordinate affection for money from any right use of the same. Now there is a twofold use of money: one upon oneself—a matter of personal expenses; another upon others—a matter of gifts. It belongs therefore to liberality, not to be held back by immoderate love of money either from suitable expenses or from suitable gifts. Hence liberality is conversant with gifts and expenses.

It belongs to liberality to use money seasonably, and therefore seasonably to give it away, which is one use of money. Now every virtue is distressed at what is contrary to its act, and avoids hinderances thereto. But to seasonable giving two things are opposed: not giving where there is occasion for a seasonable gift, and giving unseasonably. Hence liberality is distressed at both the one proceeding and the other, but more at the former, because it is more opposed to its own proper act.”

Thomas Aquinas (1225-1274) in Summa Theologica, Secunda Secundae, Question CXVII “Of Liberality” Articles 3-4.

Thomas Aquinas rightly notes that liberality (or generosity) should “not be held back by any inordinate affection for money” and that the right use of the same is “suitable” expenses and “seasonal” giving. Notice that “not giving” and “giving unseasonably” are not options for followers of Christ. The right use of money is not to be attached to it or stockpile it in season but to spend it on “suitable” expenses and “seasonable” gifts. That means spend it on what you need (cf. 1 Timothy 6:6-10) and as God provides more than what you need, give generously (cf. 1 Timothy 6:17-19).

“Inasmuch as [God’s] goodness is incomprehensible, is [reason] hidden in the inaccessible light in which You dwell (cf. 1 Timothy 6:16)? Truly, in the deepest and inmost seat of Your goodness is hidden a fount from which the stream of Your mercy flows. For although You are completely and supremely just, nevertheless because You are completely and supremely good You are also beneficent to those who are evil.

For You would be less good if You were beneficent to none of those who are evil. For someone who is good both to those who are good and to those who are evil is better than someone who is good only to those who are good. And someone who is good by virtue of both punishing and sparing those who are evil is better than someone who is good by virtue merely of punishing [them]. Therefore, You are merciful because You are completely and supremely good.”

Anselm of Canterbury (1033-1109), a.k.a. Anselm of Aosta (his birthplace) or Anselm of Bec (his Benedictine Monastery). He served as Archbishop of Canterbury from 1093-1109. This excerpt comes from Proslogion, chapter nine (translated by Jasper Hopkins and Herbert Richardson).

Ever wonder why good things happen to people labeled as evil? Anselm did. In the later parts of the dark ages, theologians (Anselm included) wrestled with intersection of reason and reality. Here he comes to the realization that the “incomprehensible depths” of God’s goodness are perhaps best discerned by the fact that He is supremely good to both the good and the evil. In other words, because He so supremely good, that goodness exhibits perfect justice and mercy toward all.

What’s this have to do with generosity? Everything! God is good to everyone. He is kind and beneficent to those we might say are deserving and those commonly perceived as undeserving (that is, the good and the evil) to show that His perfect kindness comes not by merit but by mercy! This explains why He calls us to extend the same grace, mercy, kindness, and generosity to our brothers as we do to our enemies. Only when we do this, does our generosity become “Christian” generosity.

But to you who are listening I say: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. If someone slaps you on one cheek, turn to them the other also. If someone takes your coat, do not withhold your shirt from them. Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back. Do to others as you would have them do to you.

If you love those who love you, what credit is that to you? Even sinners love those who love them. And if you do good to those who are good to you, what credit is that to you? Even sinners do that. And if you lend to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, expecting to be repaid in full. But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be children of the Most High, because he is kind to the ungrateful and wicked. Be merciful, just as your Father is merciful. Luke 6:27-36

“The most glorious of their works [that is, the works of the Church] is to show mercy, always offering generous help for every grief and distributing alms to the poor with a gentle heart while saying with their whole soul, “This is not my property, but that of Him Who created me.” And this work, inspired by God, is before His eyes in Heaven, when by the teaching of the Church it is done among the faithful on earth.”

Hildegard of Bingen (1098-1179) Benedictine abbess and Christian mystic, in Scivias 2.3.3 on “The Church is adorned by the priesthood and almsgiving.”

God does see the works of the faithful done on earth. A beautiful picture of this surfaces in Acts 10:4 with Cornelius. His prayers and merciful gifts to the poor were described as a memorial offering before God. What does God see from heaven when he looks at your life and mine?

Perhaps a good starting place for all of us is to resolve to share the view of possessions that Hildegard promoted in the dark ages in which she lived: “This is not my property, but that of Him Who created me.” That’s a critical first step toward offering generous help with a gentle heart.

Today’s meditation is admittedly long, but it’s absolutely amazing. Written by Hugh of Saint Victor (c. 1096-1141) a leading theologian who shined despite the darkness of the ages in which he lived. This “conversation” between “Reason” noted as “R” and the “Soul” noted as “S” comes from De Vanitate Mundi (Noah’s Ark: III, Book 1, Section 3).

When you read through it, picture yourself as the “Soul” conversing with God as “Reason”. I found this “conversation” while researching to prepare a sermon I am delivering in Korea next month on “The Rich Fool” in Luke 12:13-21. Hugh would say the rich man listened to his “Soul” (as the text notes) instead of “Reason” and we know what mess that got him in. What about you? Will you listen to Reason?

R. Turn yet again, and look at something else.

S. I have turned, and I am looking.

R. What do you see?

S. I see a rich man’s home.

R. What do you see there?

S. I see an abundance of everything, children growing up, efficient servants, fertile flocks, full barns, storehouses overflowing, health in life, peace in plenty, safety in peace, and happiness in safety.

R. How does it strike you?

S. I see no reason here for grief or fear, yet after the lesson of the previous cases I would not be so rash now as to say that anybody was secure of happiness. I should rather hear from you what I should think.

R. Do you then believe that such a man is happy?

S. I cannot see why not.

R. Which, then, makes a man the happier, to possess much, or to need little?

S. Needing little makes him happier than possessing much.

R. So it is a still happier condition to need little?

S. Clearly.

R. A man is to be reckoned happy, then, not when he possesses much, but when he does not need much.

S. Yet people say a man is happy if he has sufficient means to meet all demands. For they know from experience how depressed a man becomes, if in time of need he is restricted by lack of property.

R. Had you but compared the troubles of the rich with those of the poor, you would realize that the rich man is more unfortunate than the poor. For the more a rich man possesses, the more worry he has. And, above all, because he has to bear the burden of anxiety alone, that which he acquires so eagerly and hoards so carefully is of more benefit to other people than it is to himself. In the fever of his anxiety he tosses unceasingly. He fears the failure of his revenues, for, though his property is great, no less so are the forces at work to dissipate it. He fears the violence of the mighty, doubts the honesty of his own household, lives in perpetual fear of the deceptions of strangers, and, since he knows himself hated by everyone because of his possessions, he tries to avert this by a wretched and unhappy sort of struggle against everyone. And so it comes about that, in cutting himself off from the common fellowship of everyone by this depraved pursuit, he becomes hateful to all men, and a stranger to their love. Moreover, he knows quite well that, if his material prosperity should fail him, he will receive no kindly compassion from anybody else. The worry of his property never leaves him, but the enjoyment of it goes to other people to such an extent that he is often obliged to be generous to those from whom he cannot expect to receive respect, or thanks, or service. As long as he keeps it, they speak ill of him; when he gives it away, they mock him with empty adulation, though he is hurt no less by being laughed at than by being cursed. Always morose, always unhappy, always apprehensive, always weighed down by present cares and troubled by fears for the future, he cannot trust the good fortune that he has, but lives in constant fear of evils that may come. I ask you, then, what real comfort or pleasure can the body have, when the mind is beset with such strains and stresses ? What consolation will not be turned into an affliction for the body, when the spirit is wounded by such stings? This is the happiness of the rich man, which you, noticing only its false, superficial advantages, were disposed to extol, because you did not see the real unhappiness within.

S. If this is how things go with a rich man, he who desires great possessions is his own enemy.

“Do not allow yourself to be delayed by deceitful riches…Permit me to say that it would be repugnant and unjust to appropriate for your own use the possessions of which you are merely the administrator, not the owner. If the desire for honor and glory inclines you to live in style — and you cannot afford those expenses on what you possess — do you not in one way or another deprive some people of what you give to others? That is not an act of beneficence or of generosity. No act is charitable if it is not just.”

Bruno of Cologne (1030-1101) monk, founder of the Carthusian order, in “The Contemplative Life in Bruno’s Letters” 15.

Consider the meaning of the term “order” as it references a group of people in a world filled with “disorder” that resolve to follow a rule of life that reflects obedience to the teachings of Jesus. “Monks” were the members of the order, and in the dark ages, their monasteries were centers of learning and contemplation in a barbaric world.

Bruno’s order was known for administering God’s resources with generosity and justice. We learn this from the order’s reputation and also from Bruno’s letters. No one was permitted to live beyond their means, and no one was to act like an owner! The earth is the LORD’s, and everything in it, the world, and all who live in it. Psalm 24:1

When we allow riches to “delay” us, we are deceived. When we act as owners instead of generous and just administrators of God’s material blessings, our behavior is repugnant! No act is charitable (that is, reflects charis, or God’s grace) if it is not extended to all justly (for that is how God lavishes grace, cf. Ephesians 1:8)

Father in heaven, by the power of the Holy Spirit, and in the name of Jesus, hear my prayer and cause my generosity, and that of my brothers and sisters, to reflect Your justice, unconditional love, and care for everyone, regardless of what everyone else is doing in the dark days we find ourselves.

“The faithful know how much need they have of Jesus and Him crucified; but though they wonder and rejoice at the ineffable love made manifest in Him, they are not daunted at having no more than their own poor souls to give in return for such great and condescending charity. They love all the more, because they know themselves to be loved so exceedingly.”

Bernard of Clairvaux (1090-1153) monk, abbot, reformer of the Cistercian order, and doctor of the church, in the opening section of chapter three of his classic work: On Loving God.

I recently got a t-shirt that says “Sow Love!” and a bumper sticker that reads: “Sow Much Love!” from my brothers at seedbed.com. These phrases came to mind while reading from Bernard of Clairvaux this morning.

Our capacity to “sow much love” flows from the “ineffable love” we have received from Jesus Christ. What does “ineffable” mean? “Too great or extreme to be expressed or described in words.”

See what great love the Father has lavished on us, that we should be called children of God! And that is what we are! 1 John 3:1a. Let us not only revel in the ineffable love of Christ today. Let’s generously lavish it on others.