De veteri ac novo homine

De veteri ac novo homine

I said that freedom is not yet fully realized, and that sanctification is also not yet complete in us. We begin to be sanctified by the Spirit of God, and we are sanctified as long as that flesh is completely put to death. Thus, it happens that there is a dual nature of the saints: spirit and flesh, the new man and the old, the inner man and the outer. The term 'flesh' doesn't just refer to the body, as this discussion seems to suggest in the previous commentary. These things are placed in our own discretion. Therefore, I judge that it is not a sin regarding the Eucharist for those who, knowing this freedom and believing as Christians, wish to see it, rather than to hold in contempt the ceremonies of all civilities, which are nonetheless good creations. The common places are one thing, but the whole man is another, as Paul calls it. This is the person who is subject to natural impulses and passions. The old man is the same as the flesh, and likewise the outer man. The flesh represents whatever is part of human desires according to nature. It's not just about hungering and thirsting, but also about loving wealth, glory, and things like that. Indeed, the flesh has philosophical virtues and the efforts of free will, whatever they may be. The Spirit is again present, as the Holy Spirit stirs within us. The new man, the inner man, is spirit, because he is born again by the Holy Spirit. What is born of the Spirit is spirit. We are holy, insofar as we are spirit, insofar as we are renewed. In the flesh, in the old man, in the outer man, sin still exists. Thus the Apostle says in Galatians. The flesh desires what is contrary to the Spirit, and the Spirit desires what is contrary to the flesh. The Parisian sophists deny that sin is the desire that exists in the flesh of the saints, but rather they claim it is a weakness. Luther addressed this thoroughly in his response to the Anti-Latomo. And what is clearer than sin itself, which opposes the law of God? The flesh desires what is contrary to the law of God. So what is it, then, that sin does not call desire? Do the saints also seek their own? Is love in the saints a matter of life, glory, security, tranquility, and all things? The reason the Parisians did not call this a sin is that they lacked a proper understanding of the matter, but instead thought that sin was something external to themselves. They don't see the root of their actions; thus, they judge ineptly based on the fruits. What good is a work that seeks nothing for itself by nature? If you place love at the center of your actions, you certainly haven't yet set aside the fear of punishment. Therefore, no matter how good your works may be, the flesh still pollutes them. But even if you don't commit any sins, aren't we still gravely and horrifically failing due to the dullness or laziness of our spirit? It is necessary to burn with love for God, to have trust, and to fear God with reverence, which are required by the first commandment. What does anyone gain? Let us acknowledge that it is a reality that sin exists in our flesh. And this is the glory of God's mercy: that He forgives sin to those who believe. The abolition of the law is nothing other than the removal of the right concerning sin, both mortal and daily. Through Christ, sinners are condemned. There are those who have made three parts of a human being: spirit, soul, and body. I don't condemn this, as long as they allow me to say that the spirit is not properly a part of nature, but rather a divine agitation; the body and soul, that is, nature without spirit, cannot help but sin, nor can moral virtues excuse it from sin. The Apostle Paul writes to the Philippians: "All their righteousness is like damage and refuse, which the law of nature has expressed as a struggle."^✦ So what is it, then, that the works of nature are so often thrown in the face of the Gospel by the blasphemous Sophists? Nothing obscures the greatness of grace so much as that wicked doctrine of moral works. Paul rejoices to be found in Christ, not having his own righteousness from the law, but that which is through faith in Christ, the righteousness that comes from God. The Sophists also assert that merit comes from the law in terms of justice.