Freedom of Religion/Philosophical Origins/Tradition contributions/Reformation Christianity

Freedom of Religion

What have religious and philosophical traditions contributed to our understanding of this right?

Reformation Christianity

Freedoms of expression, religion, and conscience were not formally addressed in Reformation Christian thought, but discourse on rights and liberties relating to speech, press, and belief are apparent in Reformation thinkers’ writings and speeches. Leading figures in the Lutheran and Calvinist movements began to explore the permissibility of disagreement with Catholic dogma and the Pope himself. This usually arose, not from a discussion of rights and liberties, but rather from the idea that one ought not to be compelled to profess a faith in which they do not believe. The right to freedom of religion, often referred to as one’s “freedom of conscience” in early modern texts, is partially rooted in the writings of Martin Luther during the early decades of the Protestant Reformation. Luther’s “Open Letter to the Christian Nobility” provides the basis for the Lutheran doctrine of the “priesthood of all believers,” which explains that all Christians have the capacity to understand and interpret God’s messages without the need of ordained Church officials. In his “Letter” Luther writes that “all Christians are truly of the ‘spiritual estate,’ and there is among them no difference at all but that of office” (Luther, 1520). This idea that all Christians have the right to decide for themselves what to believe about their faith was important to the Reformation movement because it was used to justify the vast expansion of different religious denominations that formed over the next few centuries. If Christians were free to believe what they felt was true, then they would have no problem forming new religious communities based on various interpretations of sacred texts. Later in his life Luther would rein in the “priesthood of all believers” doctrine as various beliefs sprang up which he considered heretical, but the doctrine survived to influence subsequent thinkers’ ideas about religious freedom and the rights of believers. Luther further affected the discourse on religious freedom when he faced down the Catholic authorities against whom he had written in his “Letter.” He famously expressed an unwillingness to retract a heretical statement in the face of Catholic scrutiny at the Diet of Worms. The Diet was called in order to determine whether or not the German monk had broken Church law in the creation of his ninety-five theses, and it ultimately found Luther’s work heretical and asked him to revoke his statements. In response, Luther declared that, “if I were to revoke what I have written on that subject, what should I do but strengthen this [pope’s] tyranny, and open a wider door to so many and flagrant impieties? Bearing down all resistance with fresh fury, we should behold these proud men swell, foam, and rage more than ever!” (Luther, 1521) The idea that Luther could strengthen the pope’s unjust authority by revoking statements that he believed to be true imply his belief that in a just society, a person should be able to profess their beliefs without fear of punishment. While Luther’s speech did not propose any theory of inalienable liberty or right to freedom of belief, it did contribute to a discourse addressing the permissibility of religious restriction.

Interestingly, Luther’s disagreement with traditional church dogma also led some of his opponents to think about the utility of religious discourse between opposing viewpoints. In a famous exchange of ideas in a series of open letters, Northern Renaissance thinker Desiderius Erasmus engaged Luther in a debate on human free will. The contents of the debate did not themselves have much to do with the origins of the right to religious freedom, but Erasmus’ words in his opening letter imply that the Dutchman at least supported the free exchange of ideas among religious groups. When opening his letter Erasmus writes that “I do not consider Luther himself would be indignant if anybody should find occasion to differ from him, since he permits himself to call in question the decrees, not only of all the doctors of the Church, but of all the schools, councils, and popes” (Erasmus, 1524). This passage, which at first glance seems nothing more than a jab at Luther, takes on new meaning when Erasmus subsequently proposes that the two men “pursue the matter without recrimination, because this is more fitting for Christian men, and because in this way the truth, which is so often lost amid too much wrangling, may be more surely perceived” (Erasmus, 1524). By framing the debate as a mutually beneficial effort to find religious truth rather than a contest between opposing religious viewpoints, Erasmus implies a support for the free exchange of religious belief, if nothing else. His words do not betray any innate support for religious pluralism or toleration, but the appeal to debate as “the way to truth” nevertheless went on to influence subsequent scholars such as Locke and Voltaire, both of whom championed ideas of toleration and religious pluralism.

Three decades after Luther initially resisted the Church’s attempts to censor him, Theodore Beza began to explore ideas of rights and responsibilities as they relate to magistrates and subjects. Beza was a French theologian living in Geneva during the Reformation, and historians widely view him as the pseudo-successor to John Calvin. His work, On the Rights of Magistrates, explains his views on tyranny and a subject’s responsibility to resist it. While Beza’s work does not specifically mention a citizen’s right to freedom of religion it further advances the idea that a regime cannot justifiably restrict its citizens’ expression or belief. After explaining that magistrates should not be able to restrict citizens’ faith in Chapter Ten of Rights, Beza writes that “if [a magistrate] acts otherwise I declare that he is practicing manifest tyranny; and with due allowance for the observations made above, (his subjects) will be all the more free to oppose him as we are bound to set greater store and value by the salvation of our souls and the freedom of our conscience than by any other matters however desirable” (Beza, 1574). While this “opposition” according to one’s freedom of conscience does not specifically refer to a subject’s ability to practice religion against the ruler’s wishes, it does imply a certain level of basic freedom to express one’s beliefs in the face of tyranny. Like Luther, Beza saw Catholic dogma and papal absolutism as an expression of such tyranny, which both reformers felt a responsibility to resist. Luther, Erasmus, and Beza all explored the idea that one might justifiably hold beliefs that conflict with religious authorities or regimes. While they certainly proposed this idea in the hopes of preserving their own doctrines and beliefs, their effort provided a base upon which subsequent thinkers could expand theories of free conscience and religious practice. This would not be integrated into the rhetoric of rights and liberties for another century or so, but these sources reveal that the modern right to freedom of religion can trace certain roots all the way back to Reformation Christianity.

References:

Beza, Theodore. Theodore Beza, On the Rights of the Magistrates. Edited by Patrick S. Poole. Translated by Henry-Louis Gonin, constitution.org/cmt/beza/magistrates.htm.

More, Thomas. “Thomas More Petition for Free Speech, 1523.” The Center for Thomas More Studies, www.thomasmorestudies.org/docs/Thomas%20More%20Petition%20for%20Free%20Sp eech.pdf.

Luther, Martin. Martin Luther’s Speech at the Imperial Diet in Worms (18 April 1521). San Jose State University, www.sjsu.edu/people/james.lindahl/courses/Hum1B/s3/Luther-Speech-Worms-1521.

Luther, Martin. An Open Letter to The Christian Nobility by Martin Luther (1483-1546).Translated by C. M. Jacobs, www.projectwittenberg.org/pub/resources/text/wittenberg/luther/web/nblty-03.html. “On the Freedom of the Will: A Diatribe or Discourse by Desiderius Erasmus of Rotterdam.” Luther and Erasmus: Free Will and Salvation, by Martin Luther et al., Westminster Press, Philadelphia, pdfs.semanticscholar.org/4318/ff6f297d5fe96224fa4d89cd6fb3c9c0608b.pdf. Accessed 7 July 2020.