Excerpt from Vol. 1
(pages 838-844)

from
Institutes of the Christian Religion
by
John Calvin


Concerning "Things Indifferent"


7. Freedom in "things indifferent" with proofs from Romans, 7-9

The third part of Christian freedom lies in this: regarding outward things that are of themselves "indifferent," we are not bound before God by any religious obligation preventing us from sometimes using them and other times not using them, indifferently. And the knowledge of this freedom is very necessary for us, for if it is lacking, our consciences will have no repose and there will be no end to superstitions. Today we seem to many to be unreasonable because we stir up discussion over the unrestricted eating of meat, use of holidays and of vestments, and such things, which seem to them vain frivolities.

But these matters are more important than is commonly believed. For when consciences once ensnare themselves, they enter a long and inextricable maze, not easy to get out of. If a man begins to doubt whether he may use linen for sheets, shirts, handkerchiefs, and napkins, he will afterward be uncertain also about hemp; finally, doubt will even arise over tow. For he will turn over in his mind whether he can sup without napkins, or go without a handkerchief. If any man should consider daintier food unlawful, in the end he will not be at peace before God, when he eats either black bread or common victuals, while it occurs to him that he could sustain his body on even coarser foods. If he boggles at sweet wine, he will not with clear conscience drink even flat wine, and finally he will not dare touch water if sweeter and cleaner than other water. To sum up, he will come to the point of considering it wrong to step upon a straw across his path, as the saying goes.

Here begins a weighty controversy, for what is in debate is whether God, whose will ought to precede all our plans and actions, wishes us to use these things or those. As a consequence, some, in despair, are of necessity cast into a pit of confusion; others, despising God and abandoning fear of him, must make their own way in destruction, where they have none ready-made. For all those entangled in such doubts, wherever they turn, see offense of conscience everywhere present.

8. Freedom in the use of God's gifts for his purposes

"I know," says Paul, "that nothing is common" (taking "common" in the sense of "profane"), "but it is common for anyone who thinks it common" [Rom. 14:14 p.]. With these words Paul subjects all outward things to our freedom, provided our minds are assured that the basis for such freedom stands before God. But if any superstitious opinion poses a stumbling block for us, things of their own nature pure are for us corrupt. For this reason, he adds: "Happy is he who does not judge himself in what he approves. But he who judges, if he eats, is condemned, because he does not eat of faith. For whatever is not of faith is sin" [Rom. 14:22-23 p.].

Amidst such perplexities, do not those who show themselves rather bold by daring all things confidently, nonetheless to this extent turn away from God? But they who are deeply moved in any fear of God, when they are compelled to commit many things against their conscience, are overwhelmed and fall down with fright. All such persons receive none of God's gifts with thanksgiving, yet Paul testifies that by this alone all things are sanctified for our use [1 Tim. 4:4-5]. Now I mean that thanksgiving which proceeds from a mind that recognizes in his gifts the kindness and goodness of God. For many of them, indeed, understand them as good things of God which they use, and praise God in his works; but inasmuch as they have not been persuaded that these good things have been given to them, how can they thank God as the giver?

To sum up, we see whither this freedom tends: namely, that we should use God's gifts for the purpose for which he gave them to us, with no scruple of conscience, no trouble of mind. With such confidence our minds will be at peace with him, and will recognize his liberality toward us. For here are included all ceremonies whose observance is optional, that our consciences may not be constrained by any necessity to observe them but may remember that by God's beneficence their use is for edification made subject to him.

9. Against the abuse of Christian freedom for gluttony and luxury!

But we must carefully note that Christian freedom is, in all its parts, a spiritual thing. Its whole force consists in quieting frightened consciences before God--that are perhaps disturbed and troubled over forgiveness of sins, or anxious whether unfinished works, corrupted by the faults of our flesh, are pleasing to God, or tormented about the use of things indifferent. Accordingly, it is perversely interpreted both by those who allege it as an excuse for their desires that they may abuse God's good gifts to their own lust and by those who think that freedom does not exist unless it is used before men, and consequently, in using it have no regard for weaker brethren.

Today men sin to a greater degree in the first way. There is almost no one whose resources permit him to be extravagant who does not delight in lavish and ostentatious banquets, bodily apparel, and domestic architecture; who does not wish to outstrip his neighbors in all sorts of elegance; who does not wonderfully flatter himself in his opulence. And all these things are defended under the pretext of Christian freedom. They say that these are things indifferent. I admit it, provided they are used indifferently. But when they are coveted too greedily, when they are proudly boasted of, when they are lavishly squandered, things that were of themselves otherwise lawful are certainly defiled by these vices.

Paul's statement best distinguishes among things indifferent: "To the clean all things are clean, but to the corrupt and unbelieving nothing is clean, inasmuch as their minds and consciences are corrupted" [Titus 1:15, cf. Vg.]. For why are the rich cursed, who have their consolation, who are full, who laugh now [Luke 6:24-25], who sleep on ivory couches [Amos 6:4], "who join field to field" [Isa. 5:8], whose feasts have harp, lyre, timbrel, and wine [Isa. 5:12]? Surely ivory and gold and riches are good creations of God, permitted, indeed appointed, for men's use by God's providence. And we have never been forbidden to laugh, or to be filled, or to join new possessions to old or ancestral ones, or to delight in musical harmony, or to drink wine. True indeed. But where there is plenty, to wallow in delights, to gorge oneself, to intoxicate mind and heart with present pleasures and be always panting after new ones--such are very far removed from a lawful use of God's gifts.

Away, then, with uncontrolled desire, away with immoderate prodigality, away with vanity and arrogance--in order that men may with a clean conscience cleanly use God's gifts. Where the heart is tempered to this soberness they will have a rule for lawful use of such blessings. But should this moderation be lacking, even base and common pleasures are too much. It is a true saying that under coarse and rude attire there often dwells a heart of purple, while sometimes under silk and purple is hid a simple humility. Thus let every man live in his station, whether slenderly, or moderately, or plentifully, so that all may remember God nourishes them to live, not to luxuriate. And let them regard this as the law of Christian freedom; to have learned with Paul, in whatever state they are, to be content; to know how to be humble and exalted; to have been taught, in any and all circumstances, to be filled and to hunger, to abound and to suffer want [Phil. 4:11-12].


(Relation of Christian freedom to the weak and to the question of offenses, 10-13)

10. Against the abuse of Christian freedom to the injury of the weak!

In this respect also many err; they use their freedom indiscriminately and unwisely, as though it were not sound and safe if men did not witness it. By this heedless use, they very often offend weak brothers. You can see some persons today who reckon their freedom does not exist unless they take possession of it by eating meat on Fridays. I do not blame them for eating meat, but this false notion must be driven from their minds. For they ought to think that from their freedom they obtain nothing new in men's sight but before God, and that it consists as much in abstaining as in using. If they understand that it makes no difference in God's sight whether they eat meat or eggs, wear red or black clothes, this is enough and more. The conscience, to which the benefit of such freedom was due, is now set free. Consequently, even if men thereafter abstain from meat throughout life, and ever wear clothes of one color, they are not less free. Indeed, because they are free, they abstain with a free conscience. But in having no regard for their brothers' weakness they slip most disastrously, for we ought so to bear with it that we do not heedlessly allow what would do them the slightest harm.

But it is sometimes important for our freedom to be declared before men. This I admit. Yet we must with the greatest caution hold to this limitation, that we do not abandon the care of the weak, whom the Lord has so strongly commended to us.

11. On offenses

Here, then, I shall say something about offenses--how they are to be distinguished, which ones avoided, which overlooked. From this we may afterward be able to determine what place there is for our freedom among men. Now I like that common distinction between an offense given and one received, inasmuch as it has the clear support of Scripture and properly expresses what is meant.

If you do anything with unseemly levity, or wantonness, or rashness, out of its proper order or place, so as to cause the ignorant and the simple to stumble, such will be called an offense given by you, since by your fault it came about that this sort of offense arose. And, to be sure, one speaks of an offense as given in some matter when its fault arises from the doer of the thing itself.

An offense is spoken of as received when something, otherwise not wickedly or unseasonably committed, is by ill will or malicious intent of mind wrenched into occasion for offense. Here is no "given" offense, but those wicked interpreters baselessly so understand it. None but the weak is made to stumble by the first kind of offense, but the second gives offense to persons of bitter disposition and pharisaical pride. Accordingly, we shall call the one the offense of the weak, the other that of the Pharisees. Thus we shall so temper the use of our freedom as to allow for the ignorance of our weak brothers, but for the rigor of the Pharisees, not at all!

For Paul fully shows us in many passages what must be yielded to weakness. "Receive," he says, "those weak in faith." [Rom. 14:1 p.] Also: "Let us no more pass judgment upon one another, but rather not put a stumbling block or occasion to fall in the way of our brother" [Rom. 14:13 p.], and many passages with the same meaning, which are more suitably sought in their place than referred to here. The sum is: "We who are strong ought to bear with the infirmities of the weak, and not to please ourselves; but let each of us please his neighbor for his good, to edify him" [Rom. 15:1-2 p.; for v. 2, cf. Vg.]. In another place: "But take care lest your freedom in any way cause offense to those who are weak." [1 Cor. 8:9 p.] Likewise: "Eat whatever is sold in the meat market without raising any question on the ground of conscience." [1 Cor. 10:25.] "Now I say your conscience, not another's. . . . In short, be so that you may give no offense to Jews or to Greeks or to the church of God." [1 Cor. 10:29, 32 p.] Also, in another passage: "You were called to freedom, brothers, only do not use your freedom as an opportunity for the flesh but through love be servants of one another." [Gal. 5:13.] So indeed it is. Our freedom is not given against our feeble neighbors, for love makes us their servants in all things; rather it is given that, having peace with God in our hearts, we may also live at peace with men.

We learn from the Lord's words how much we ought to regard the offense of the Pharisees: He bids us let them alone because they are blind leaders of the blind. [Matt. 15:14.] His disciples had warned him that the Pharisees had been offended by his talk. [Matt. 15:12.] He answered that they were to be ignored and their offense disregarded.

Return to Calvin's Institutes Page


© Copyright 2017 Rediscovering the Bible. All Rights Reserved. | Contact Us | Email Webmaster