Comments on Galatians 5:1 (a)

Therefore this freedom is granted to us, not on account of the Law or our righteousness but freely, on account of Christ. Paul testifies to this and demonstrates it at length throughout this epistle; and Christ says in John 8:36: “If the Son makes you free, you will be free indeed.” He alone is thrust into the middle between us and the evils that oppress us. He conquers and abolishes them, so that they cannot harm us any longer. In fact, in place of sin and death He grants us righteousness and eternal life, and He changes slavery and the terrors of the Law into the freedom of conscience and the comfort of the Gospel, which says (Matt. 9:2): “Take heart, My son; your sins are forgiven.” Therefore he who believes in Christ has this freedom.


Luther, M. (1999, c1964). Vol. 27: Luther's works, vol. 27 : Lectures on Galatians, 1535, Chapters 5-6; 1519, Chapters 1-6 (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works. Saint Louis: Concordia Publishing House.

Comments on Galatians 5:1 (b)

This is the freedom with which Christ has set us free, not from some human slavery or tyrannical authority but from the eternal wrath of God. Where? In the conscience. This is where our freedom comes to a halt; it goes no further. For Christ has set us free, not for a political freedom or a freedom of the flesh but for a theological or spiritual freedom, that is, to make our conscience free and joyful, unafraid of the wrath to come (Matt. 3:7). This is the most genuine freedom; it is immeasurable. When the other kinds of freedom—political freedom and the freedom of the flesh—are compared with the greatness and the glory of this kind of freedom, they hardly amount to one little drop. For who can express what a great gift it is for someone to be able to declare for certain that God neither is nor ever will be wrathful but will forever he a gracious and merciful Father for the sake of Christ? It is surely a great and incomprehensible freedom to have this Supreme Majesty kindly disposed toward us, protecting and helping us, and finally even setting us free physically in such a way that our body, which is sown in perishability, in dishonor, and in weakness, is raised in imperishability, in honor, and in power (1 Cor. 15:42–43). Therefore the freedom by which we are free of the wrath of God forever is greater than heaven and earth and all creation.

From this there follows the other freedom, by which we are made safe and free through Christ from the Law, from sin, death, the power of the devil, hell, etc. For just as the wrath of God cannot terrify us—since Christ has set us free from it—so the Law, sin, etc., cannot accuse and condemn us. Even though the Law denounces us and sin terrifies us, they still cannot plunge us into despair. For faith, which is the victor over the world (1 John 5:4), quickly declares: “Those things have nothing to do with me, for Ghrist has set me free from them.” So it is that death, which is the most powerful and horrible thing in the world, lies conquered in our conscience through this freedom of the Spirit. Therefore the greatness of Ghristian freedom should be carefully measured and pondered. The words “freedom from the wrath of God, from the Law, sin, death, etc.,” are easy to say; but to feel the greatness of this freedom and to apply its results to oneself in a struggle, in the agony of conscience, and in practice—this is more difficult than anyone can say.

Luther, M. (1999, c1964). Vol. 27: Luther's works, vol. 27 : Lectures on Galatians, 1535, Chapters 5-6; 1519, Chapters 1-6 (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works. Saint Louis: Concordia Publishing House.

Julius II, 1443-1513

"The indulgence with which Luther came into direct contact through his parishioners was the jubilee indulgence announced by Pope Julius II for the year 1510, the proceeds of which were to be used in building the new basilica of St. Peter in Rome. After the death of Julius II in 1513, Leo X revived this indulgence."


Luther, M. (1999, c1957). Vol. 31: Luther's works, vol. 31 : Career of the Reformer I (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 31, Page 21). Philadelphia: Fortress Press.
 
Julius II  commissioned  Michelangelo to paint the ceilings of the Sistine chapel.

Johann Tetzel, 1464-1519

The indulgence with which Luther came into direct contact through his parishioners was the jubilee indulgence announced by Pope Julius II for the year 1510, the proceeds of which were to be used in building the new basilica of St. Peter in Rome. After the death of Julius II in 1513, Leo X revived this indulgence. In March, 1515, he commissioned Albrecht of Hohenzollern, archbishop of Mainz and of Magdeburg and bishop of Halberstadt, to sell the indulgence in his sees and in certain Brandenburg lands. Albrecht, who was heavily indebted to the papacy for the dispensation to hold the three sees and for the pallium, the symbol of his episcopal authority in Mainz, borrowed the money from the banking house of the Fuggers. In return for selling the indulgence the Fuggers and he were to get half of the proceeds while the other half was to go to the papal treasury. Albrecht appointed as subcommissary Johann Tetzel, a Dominican monk who had sold indulgences for the papacy and the Fuggers since 1504.


Luther, M. (1999, c1957). Vol. 31: Luther's works, vol. 31 : Career of the Reformer I (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 31, Page 21-22). Philadelphia: Fortress Press.

Archbishop Albrecht of Mainz, 1490-1545

The indulgence with which Luther came into direct contact through his parishioners was the jubilee indulgence announced by Pope Julius II for the year 1510, the proceeds of which were to be used in building the new basilica of St. Peter in Rome.

After the death of Julius II in 1513, Leo X revived this indulgence. In March, 1515, he commissioned Albrecht of Hohenzollern, archbishop of Mainz and of Magdeburg and bishop of Halberstadt, to sell the indulgence in his sees and in certain Brandenburg lands. Albrecht, who was heavily indebted to the papacy for the dispensation to hold the three sees and for the pallium, the symbol of his episcopal authority in Mainz, borrowed the money from the banking house of the Fuggers.

 In return for selling the indulgence the Fuggers and he were to get half of the proceeds while the other half was to go to the papal treasury. Albrecht appointed as subcommissary Johann Tetzel, a Dominican monk who had sold indulgences for the papacy and the Fuggers since 1504.

The indulgence with which Luther came into direct contact through his parishioners was the jubilee indulgence announced by Pope Julius II for the year 1510, the proceeds of which were to be used in building the new basilica of St. Peter in Rome.

The indulgence with which Luther came into direct contact through his parishioners was the jubilee indulgence announced by Pope Julius II for the year 1510, the proceeds of which were to be used in building the new basilica of St. Peter in Rome.

After the death of Julius II in 1513, Leo X revived this indulgence. In March, 1515, he commissioned Albrecht of Hohenzollern, archbishop of Mainz and of Magdeburg and bishop of Halberstadt, to sell the indulgence in his sees and in certain Brandenburg lands. Albrecht, who was heavily indebted to the papacy for the dispensation to hold the three sees and for the pallium, the symbol of his episcopal authority in Mainz, borrowed the money from the banking house of the Fuggers.

 In return for selling the indulgence the Fuggers and he were to get half of the proceeds while the other half was to go to the papal treasury. Albrecht appointed as subcommissary Johann Tetzel, a Dominican monk who had sold indulgences for the papacy and the Fuggers since 1504.

The indulgence with which Luther came into direct contact through his parishioners was the jubilee indulgence announced by Pope Julius II for the year 1510, the proceeds of which were to be used in building the new basilica of St. Peter in Rome.

After the death of Julius II in 1513, Leo X revived this indulgence. In March, 1515, he commissioned Albrecht of Hohenzollern, archbishop of Mainz and of Magdeburg and bishop of Halberstadt, to sell the indulgence in his sees and in certain Brandenburg lands. Albrecht, who was heavily indebted to the papacy for the dispensation to hold the three sees and for the pallium, the symbol of his episcopal authority in Mainz, borrowed the money from the banking house of the Fuggers. In return for selling the indulgence the Fuggers and he were to get half of the proceeds while the other half was to go to the papal treasury. Albrecht appointed as subcommissary Johann Tetzel, a Dominican monk who had sold indulgences for the papacy and the Fuggers since 1504.

Luther, M. (1999, c1957). Vol. 31: Luther's works, vol. 31 : Career of the Reformer I (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works (Vol. 31, Page 21-22). Philadelphia: Fortress Press.

Leo X, 1513-1521

Luther dedicated his treatise "Christian Liberty" to Leo X. He excommunicatd Luther on January 3, 1521. The future Pope, Clement VII, is on his right.

Adrian VI, 1522-1523

Pope for less than two years. He was tutor to Emperor Charles V.

Clement VII, 1523-1534

A cousin of Leo X, he was Pope during the Augsburg Confession.

Paul III, 1534-1549

Convened the Council of Trent  in 1545

Augsburg Confession, Conscience

15 Although this teaching is despised by inexperienced men, God-fearing and anxious consciences find by experience that it offers the greatest consolation because the consciences of men cannot be pacified by any work but only by faith when they are sure that for Christ’s sake they have a gracious God. 16 It is as Paul teaches in Rom. 5:1, “Since we are justified by faith, we have peace with God.” 17 This whole teaching is to be referred to that conflict of the terrified conscience, nor can it be understood apart from that conflict. 18 Accordingly inexperienced and profane men, who dream that Christian righteousness is nothing else than civil or philosophical righteousness, have bad judgment concerning this teaching.

19 Consciences used to be plagued by the doctrine of works when consolation from the Gospel was not heard. 20 Some persons were by their consciences driven into the desert, into monasteries, in the hope that there they might merit grace by monastic life. 21 Others invented works of another kind to merit grace and make satisfaction for sins. 22 Hence there was very great need to treat of and to restore this teaching concerning faith in Christ in order that anxious consciences should not be deprived of consolation but know that grace and forgiveness of sins are apprehended by faith in Christ.

Tappert, T. G. (2000, c1959). The Augsburg confession : Translated from the Latin (The Confession of Faith: 2, XX, 15-22). Philadelphia: Fortress Press.