De Discrimine Ciborum
The Burden of Merit Through Traditions
The widespread belief that human traditions regarding food and ceremonies merit grace has burdened the church with endless observances and harmful consequences.
It was a widely held belief, not only among ordinary people but also among those teaching in the churches, that distinctions between foods and similar human traditions are works that help us merit grace and make satisfaction for sins. And that the world felt this way is clear from the fact that new ceremonies, new orders, new festivals, and new fasts were being instituted daily, and teachers in the churches required these works as necessary worship for meriting grace, and they fiercely terrified consciences if anyone omitted anything. Many harmful consequences for the Church followed from this belief about traditions.
The Gospel Obscured by Human Observances
By elevating food distinctions and human traditions, the church suppressed Paul's teaching on the free forgiveness of sins and reduced penitence to mere works.
First, the teaching about grace and the righteousness of faith — which is the chief part of the Gospel, and which must stand out and be prominent in the Church above all — has been obscured, so that the merit of Christ may be well known, and so that faith, which believes sins are forgiven freely on account of Christ, may be placed far above works. And so Paul, in this passage, leans especially heavily into removing the law and human traditions, in order to show that Christian righteousness is something entirely different from works of this kind — namely, faith, which believes that sins are freely forgiven on account of Christ. But this teaching of Paul has been almost entirely suppressed by traditions that produced the opinion that grace and righteousness ought to be merited through distinctions of foods and similar observances. In penitence, no mention was made of faith; only these works were put forward as satisfactory, and it seemed that penitence consisted entirely in them.
God's Commandments Despised for Splendid Observances
Traditions exalted ceremonial observances as the spiritual life while despising God's actual commandments lived out in ordinary callings, deeply tormenting devout consciences.
Secondly, these traditions have obscured God's precepts, because the traditions were far more highly regarded than God's precepts. The whole of Christianity was thought to be the observance of certain feast days, rites, fasts, and clothing. These observances held possession of the most honored title, since they were believed to be the spiritual life and the perfect life. Meanwhile, God's commandments as they apply to each person's calling had no recognition: that a head of household raised children, that a mother gave birth, that a ruler governed the commonwealth. These were thought to be worldly and imperfect works, and far inferior to those splendid observances. And this error deeply tormented devout consciences, since they grieved at being held back in an imperfect way of life — in marriage, in public office, or in other civic roles — and they looked with admiration at monks and the like, while wrongly believing that their observances were more pleasing to God.
Despair Under Impossible Burdens
Consciences were driven to despair and even self-harm because they could not satisfy the traditions and heard no consolation of grace.
Third, these traditions brought great danger to consciences, because it was impossible to keep all the traditions, and yet people judged these observances to be necessary acts of worship. Gerson writes that many fell into despair, and some even took their own lives, because they sensed they couldn't satisfy the traditions, and meanwhile they had heard no consolation about the righteousness of faith or about grace.
Theologians Entangled in Traditions
Even theologians and schools became so occupied with gathering and mitigating traditions that they neglected Scripture and a better doctrine of grace, despite Augustine's warnings.
We see that the Summists and theologians collect traditions and seek mitigations so as to relieve consciences; yet they don't really help enough, and sometimes they end up setting more snares for consciences. And in gathering traditions the schools and sermons were so occupied that there was no time left to touch on Scripture or to seek a more useful doctrine about faith, about the cross, about hope, about the dignity of civil affairs, or about the consolation of consciences in difficult temptations. And so Gerson and certain other theologians seriously complained that they were being hindered by these quarrels over traditions from engaging in a better kind of doctrine. And Augustine forbids burdening consciences with observances of this kind, and he wisely admonishes Januarius that he should know they are to be observed without scruple — for this is what he says.
The Gospel Necessity of Rejecting Traditions
Compelled by the gospel, our teachers warned the churches that human traditions cannot merit grace or justify, and therefore must not be considered necessary worship.
So our people shouldn't be seen as having taken up this matter rashly, or out of hatred for the bishops, as some falsely suspect. There was great need to warn the churches about those errors that arose from traditions badly understood. For the gospel compels us to press upon the churches the doctrine of grace and the righteousness of faith — which, however, cannot be understood if people think they can merit grace through observances of their own choosing. So they taught, then, that through the observance of human traditions we cannot merit grace or be justified; therefore it must not be supposed that observances of this kind are necessary worship.
Scripture Testimonies Against Necessary Observances
Christ, Paul, Peter, and the apostolic council all testify that food prohibitions and ceremonial yokes are useless for justification and are doctrines of demons.
They add testimonies from Scripture. Christ in Matthew chapter 15. chapter 15, excuses the apostles, who had not kept the customary tradition, which however seemed to concern a matter that was not unlawful but neutral, and to have a kinship with the baptisms of the law, and he says, 'They worship me in vain by the commandments of men.'✦ Therefore he does not demand useless worship. And a little later he adds: Everything that enters the mouth does not defile a person. Likewise, Rome 14. The kingdom of God is not food or drink. Colossians. 2. Let no one judge you in matters of food or drink, or with respect to a Sabbath or a feast day.✦ Again, if you have died with Christ to the ways of the world, why do you act as though you're still living in it, imposing these decrees?✦ Do not touch.✦ Do not taste.✦ Do not handle.✦ The plaintiff. 15. Peter says, 'Why do you test God by laying a yoke on the necks of the disciples that neither we nor our fathers were able to bear? But through the grace of our Lord Jesus Christ we believe we are saved, just as they also did.' Here Peter forbids burdening the consciences of many with rites, whether of Moses or of others. And 1. Timothy 4. calls the prohibition of foods the teaching of demons, because it goes against the Gospel to establish or practice such works so that we might merit grace through them, or to claim that Christianity can't exist without such worship.
True Mortification Versus False Merit
Contrary to the charge of Jovinianism, our people teach true cross-bearing and bodily discipline, not to merit grace, but to restrain the flesh and serve one's calling.
Here our opponents object that our people forbid discipline and mortification of the flesh, just as Jovinian did. But something different will be found from our people's writings. For they have always taught about the cross that Christians must endure afflictions. This is the true, serious, and unfeigned mortification: to be exercised by various afflictions and to be crucified with Christ.✦ Moreover, they teach that every Christian ought to exercise and restrain himself with bodily discipline, or with bodily exercises and labors, so that fullness or idleness may not drive him toward sinning — not so that through those exercises we may earn grace or make satisfaction for sins. And this bodily discipline must always be pressed into service — not only on a few appointed days — just as Christ commands: 'Be careful that your bodies are not weighed down by drunkenness.' Likewise, this kind of demon is not cast out except by fasting and prayer. And Paul says, 'I discipline my body and bring it into servitude.' Where he clearly shows that he disciplines his body not to earn the remission of sins through that discipline, but so that he may have his body subdued and ready for spiritual matters and for doing the duty according to his calling. Therefore the fasts themselves are not condemned, but rather the traditions that prescribe certain days and certain foods with danger to conscience, as if such works were necessary worship of that kind.
Orderly Freedom in the Church's Rites
While keeping orderly traditions, we warn they do not justify; the fathers also allowed such freedom, knowing that customs like feast days do not define the unity of faith.
Nevertheless, many traditions are kept among us that serve to ensure things are carried out in an orderly way in the church, and that the order of readings and principal feast days in the Mass are maintained. But at the same time people are warned that such worship does not justify anyone before God, and that no sin should be placed on these things if they are omitted without causing scandal. This freedom regarding human rites was not unknown to the fathers. For in the East Easter was kept at a different time than in Rome, and when the Romans accused the East of schism because of this difference, they were warned by others that such customs should not be expected to be the same everywhere. And Irenaeus says that disagreement over fasting does not break the harmony of faith, just as in Dist. 12. Pope Gregory indicates that such a difference does not harm the unity of the church. And in the Tripartite History, book 9. Many examples of different customs are gathered, and these words are cited: the mind of the apostles was not to decree feast days, but to preach a good manner of life and godliness.
Read the original Latin
Publica persuasio fuit non tantum vulgi, sed etiam docentium in Ecclesiis, quod discrimina ciborum, et similes traditiones humanae, sint opera utilia ad promerendam gratiam et satisfactoria pro peccatis. Et quod sic senserit mundus, apparet ex eo, quia quotidie instituebantur novae ceremoniae, novi ordines, novae feriae, nova ieiunia, et doctores in templis exigebant haec opera tanquam necessarium cultum ad promerendam gratiam, et vehementer terrebant conscientias, si quid omitterent. Ex hac persuasione de traditionibus multa incommoda in Ecclesia secuta sunt.
Primo, obscurata est doctrina de gratia et iustitia fidei, quae est praecipua pars Evangelii, et quam maxime oportet extare et eminere in Ecclesia, ut meritum Christi bene cognoscatur, et fides quae credit remitti peccata propter Christum, longe supra opera collocetur. Quare et Paulus in hunc locum maxime incumbit, legem et traditiones humanas removet, ut ostendat iustitiam Christianam aliud quiddam esse, quam huiusmodi opera, videlicet fidem quae credit peccata gratis remitti propter Christum. At haec doctrina Pauli, pene tota oppressa est per traditiones, quae pepererunt opinionem, quod per discrimina ciborum, et similes cultus, oporteat mereri gratiam et iustitiam. In poenitentia nulla mentio fiebat de fide, tantum haec opera satisfactoria proponebantur, in his videbatur poenitentia tota consistere.
Secundo, hae traditiones obscuraverunt praecepta Dei, quia traditiones longe praeferebantur praeceptis Dei. Christianismus totus putabatur esse observatio certarum feriarum, rituum, ieiuniorum, vestitus. Hae observationes erant in possessione honestissimi tituli, quod essent vita spiritualis, et vita perfecta. Interim mandata Dei iuxta vocationem, nullam laudem habebant, quod paterfamilias educabat sobolem, quod mater pariebat, quod Princeps regebat rempublicam. Haec putabantur esse opera mundana et imperfecta, et longe deteriora illis splendidis observationibus. Et hic error valde cruciavit pias conscientias, quae dolebant se teneri imperfecto vitae genere, in coniugio, in magistratibus, aut aliis functionibus civilibus, mirabantur Monachos et similes, et falso putabant illorum observationes Deo gratiores esse.
Tertio, traditiones attulerunt magna pericula conscientiis, quia impossibile erat omnes traditiones servare, et tamen homines arbitrabantur has observationes, necessarios esse cultus. Gerson scribit multos incidisse in desperationem, quosdam etiam sibi mortem conscivisse, quia senserant, se non posse satisfacere traditionibus, et interim consolationem nullam de iustitia fidei et de gratia audierant.
Videmus Summistas et Theologos colligere traditiones, et quaerere mitigationes, ut levent conscientias, non satis tamen expediunt, sed interdum magis iniiciunt laqueos conscientiis. Et in colligendis traditionibus ita fuerunt occupatae Scholae, et conciones, ut non vacaverit attingere scripturam, et quaerere utiliorem doctrinam de fide, de cruce, de spe, de dignitate civilium rerum, de consolatione conscientiarum in arduis tentationibus. Itaque Gerson et alii quidam Theologi graviter questi sunt, se his rixis traditionum impediri, quominus versari possent in meliore genere doctrinae. Et Augustinus vetat onerare conscientias huiusmodi observationibus, et prudenter admonet Ianuarium, ut sciat eas indifferenter observandas esse, sic enim loquitur.
Quare nostri non debent videri hanc causam temere attigisse, aut odio Episcoporum, ut quidam falso suspicantur. Magna necessitas fuit de illis erroribus, qui nati erant ex traditionibus male intellectis, admonere Ecclesias. Nam Evangelium cogit urgere doctrinam in Ecclesiis de gratia et iustitia fidei, quae tamen intelligi non potest, si putent homines se mereri gratiam per observationes ab ipsis electas.
Sic igitur docuerunt, quod per observationem traditionum humanarum non possimus gratiam mereri, aut iustificari, quare non est sentiendum quod huiusmodi observationes sint necessarius cultus.
Addunt testimonia ex scriptura. Christus Matth. 15. excusat Apostolos, qui non servaverant usitatam traditionem, quae tamen videbatur de re non illicita sed media esse, et habere cognationem cum baptismatibus legis, et dicit, Frustra colunt me mandatis hominum. Igitur non exigit cultum inutilem.
Et paulo post addit, Omne quod intrat in os, non inquinat hominem.
Item Rom. 14. Regnum Dei non est esca aut potus.
Coloss. 2. Nemo iudicet vos in cibo, potu, sabbato aut die festo.
Item, Si mortui estis cum Christo, ab elementis mundi, quare tanquam viventes in mundo decreta facitis? Ne attingas. Ne gustes. Ne contrectes.
Actor. 15. ait Petrus, Quare tentatis Deum, imponentes iugum super cervices discipulorum, quod neque nos neque patres nostri portare potuimus, sed per gratiam Domini nostri Iesu Christi credimus salvari, quemadmodum et illi. Hic vetat Petrus onerare conscientias pluribus ritibus sive Mosis sive aliis.
Et 1. Timoth. 4. vocat prohibitionem ciborum, doctrinas daemoniorum, quia pugnat cum Evangelio talia opera instituere aut facere, ut per ea mereamur gratiam, aut quod non possit existere Christianismus sine tali cultu.
Hic obiiciunt adversarii, quod nostri prohibeant disciplinam et mortificationem carnis, sicut Iovinianus. Verum aliud deprehendetur ex scriptis nostrorum. Semper enim docuerunt de cruce, quod Christianos oporteat tolerare afflictiones. Haec est vera, seria et non simulata mortificatio, variis afflictionibus exerceri, et crucifigi cum Christo.
Insuper docent quod quilibet Christianus, debeat se corporali disciplina, aut corporalibus exercitiis et laboribus sic exercere et coercere, ne saturitas aut desidia extimulet ad peccandum, non ut per illa exercitia mereamur gratiam, aut satisfaciamus pro peccatis. Et hanc corporalem disciplinam oportet semper urgere, non solum paucis et constitutis diebus, Sicut Christus praecipit, Cavete ne corpora vestra graventur crapula. Item, Hoc genus daemoniorum non eiicitur nisi ieiunio et oratione. Et Paulus ait, Castigo corpus meum, et redigo in servitutem. Ubi clare ostendit, se ideo castigare corpus, non ut per eam disciplinam mereatur remissionem peccatorum, sed ut corpus habeat obnoxium et idoneum ad res spirituales et ad faciendum officium, iuxta vocationem suam. Itaque non damnantur ipsa ieiunia, sed traditiones, quae certos dies, certos cibos praescribunt, cum periculo conscientiae, tanquam istiusmodi opera sint necessarius cultus.
Servantur tamen apud nos pleraeque traditiones, quae conducunt ad hoc, ut res ordine geratur in Ecclesia ut ordo lectionum in Missa et praecipuae feriae. Sed interim homines admonentur quod talis cultus non iustificet coram Deo, et quod non sit ponendum peccatum in talibus rebus, si omittantur sine scandalo. Haec libertas in ritibus humanis non fuit ignota patribus. Nam in Oriente alio tempore servaverunt Pascha quam Romae, et cum Romani propter hanc dissimilitudinem accusarent Orientem schismatis, admoniti sunt ab aliis, tales mores non oportere ubique similes esse. Et Irenaeus inquit, dissonantia ieiunii, fidei consonantiam non solvit, sicut et Dist. 12. Gregorius Papa significat, talem dissimilitudinem non laedere unitatem Ecclesiae. Et in Historia Tripartita lib.
9. multa colliguntur exempla dissimilium rituum, et recitantur haec verba: Mens Apostolorum fuit, non de diebus festis sancire, sed praedicare bonam conversationem et pietatem.
Scripture echoes
- ↩Matt.15.9 — But in vain do they worship me, teaching human commandments as doctrines.
- ↩Col.2.16 — Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath.
- ↩Col.2.20 — If you died with Christ to the elemental forces of the world, why, as though you were still living in the world, do you submit to regulations?
- ↩Col.2.21 — Do not handle, do not taste, do not touch—
- ↩Col.2.21 — Do not handle, do not taste, do not touch—
- ↩Col.2.21 — Do not handle, do not taste, do not touch—
- ↩Rom.6.6;Gal.2.20 — We know this: our old self was crucified with him, so that the body of sin might be rendered powerless, that we might no longer be enslaved to sin. Gal.2.20 — I have been crucified with Christ, and I no longer live, but Christ lives in me. And the life I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself for me.
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