The Freedom of a Christian

Union with Christ

by Matthew Baugher '22

Many consider Martin Luther to be the man responsible for pitting faith against works. Indeed, if you read his writings, you will quickly notice that for Luther, human works are mere crumbs before God and do nothing for one’s salvation. But we need to be careful not to throw out the baby with the bathwater. Although human works cannot earn salvation, our actions still matter. After reading Luther’s The Freedom of the Christian, I can appreciate more this notion that our human actions directly flow out of our faith in Christ. Framing Luther as pitting faith against works might not be necessary, at least for practicality’s sake. In this short reflection I will focus on Luther’s emphasis on union with Christ—that is, salvation—and its implication on how the Christian acts as Christ in the world. Luther’s insistence on abiding in Christ, and his call to serve others, is as important today as it was in 16^th century Germany.

Many Christians during Luther’s time thought of God as judge, one who would punish sin by sending sinners and the misbehaved to hell. As historian Carlos Eire puts it, hell “lurked close for everyone, especially in an age with relatively short life spans and a high mortality rate.” And, for the common people—the hardworking farmers, stay-at-home mothers, and beggars in the street—real relationship with Christ was not something attainable. Union with Christ was for the clergy, the monks, or those who devoted their lives to Christ in a distinguished and disciplined community. Everybody knew that a monastic-like life was the “surest way to heaven,” because salvation “ultimately hinged on what one did or did not do in this life.”[1] But, as could be expected, most of the population were not monks or nuns, or even clergy for that matter.

Then came along Martin Luther, a man who advocated for the common layperson with his emphasis on the “priesthood of all believers,” a well-known expression among Christians today. Luther criticized the church for abusing their power, keeping the laity from knowing and understanding the truth about Christ’s saving grace. For Luther, every Christian could experience real union with Christ. In 21^st-century American Christianity, there can tend to be a strong emphasis on personal faith and personal relationship with Christ, perhaps a product of the Reformation. But maybe we need to put ourselves in the shoes of a 16^th-century layperson to receive a reminder from Luther about how incredible union with Christ really is, and what it means in regards to loving our neighbors.

Martin Luther’s theology is quite robust. He is not opposed to the Christian doing good works. He simply believes that they contribute absolutely nothing to salvation. In Luther’s view, man has a twofold nature; a spiritual and bodily one, or in other words, an inner and outer nature. For Luther, it is by faith alone (sola fide) that you, that is your soul or “inner man,” are saved. True faith in Christ is believing in Christ’s work on the cross, with the benefit of that faith being union with Christ. Luther uses the marriage analogy to stress the intimacy of this union relationship. “Christ and the soul become one flesh” in what is a “true marriage.”[2] What does this mean? Well, the soul is “full of sins, death, and damnation” while Christ is full of grace, life, and salvation.” But, through this “most perfect of all marriages,” Christ takes on our sins, death, and damnation while Christ’s eternal grace, life, and salvation become ours. Luther uses striking imagery to get this point across. Christ, the “rich and divine bridegroom,” marries the “poor, wicked harlot,” redeeming her from all evil and adorning her with his goodness. What an awesome union! And this is where the outwardly implications come to surface. As Christ gave his life for us in this way, so we too give our lives for the love of our neighbor, seeking to serve both our fellow Christians and non-believers alike.

What we believe and know to be true impacts the way we act in the world. This is what Luther goes on to contend. If we know and meditate on the fact that we are truly in Christ, it will guide our daily interactions. Referencing Matthew 7:18, Luther writes that like a tree existing and then bringing forth good fruit, “good works do not make a good man, but a good man does good works.” And these good works are others-centered. Luther states pointedly, “A man does not live for himself alone in this mortal body to work for it alone, but he lives also for all men on earth; rather, he lives only [emphasis mine] for others and not for himself.” Just as Christ gave himself freely to us, we give ourselves freely to our neighbors. Our faith in Christ is “truly active through love” towards others. Luther encourages us to be “Christs” to one another in this world. What flows into us flows out of us. Christ becomes ours and likewise we become “Christs” to others. What a beautiful principle.

If we truly understand that through faith we are genuinely united to Christ, it will greatly influence our outward actions. Any believer, not just the clergy or the monk, can be united with Christ in this way. Like the bride in the Song of Solomon, we can declare, “My beloved is mine and I am his.” As Luther sums up clearly, “We conclude, therefore, that a Christian lives not in himself, but in Christ and in his neighbor. Otherwise he is not a Christian.” Consider your union with Christ again. Are you united with Christ? Is that evident in your interactions with others? According to Luther, the two cannot be separated.

[1] Carlos M. N. Eire, Reformations (New Haven: Yale University Press, 2016), 136, 138.

[2] Timothy F. Lull, Martin Luther’s Basic Theological Writings (Minneapolis: Fortress Press, 1989), 603. Note: The remainder of Luther references come from this work.