d works are detrimental to
salvation.'" (_C. R._ 9, 405 ff.) Though unanimously rejecting his
blundering proposition, Amsdorf's colleagues treated the venerable
veteran of Lutheranism with consideration and moderation. No one, says
Frank, disputed the statement in the sense in which Amsdorf took it, and
its form was so apparently false that it could but be generally
disapproved. (2, 176.) The result was that the paradox assertion
remained without any special historical consequences.

True, Major endeavored to foist Amsdorf's teaching also on Flacius. He
wrote: Flacius "endeavors with all his powers to subvert this
proposition, that good works are necessary to those who are to be saved;
and tries to establish the opposite blasphemy, that good works are
dangerous to those who are to be saved, and that they area hindrance to
eternal salvation--_evertere summis viribus hanc propositionem conatur:
bona opera salvandis esse necessaria. Ac contra stabilire oppositam
blasphemiam studet: Bona opera salvandis periculosa sunt et aeternae
saluti officiunt._" Major continues: "Let pious minds permit Flacius and
his compeers, at their own risk, to prostitute their eternal salvation
to the devils, and by their execrations and anathemas to sacrifice
themselves to the devil and his angels." (Frank 2, 221.) This, however,
was slander pure and simple, for Flacius was among the first publicly to
disown Amsdorf when he made his extravagant statement against Menius.
(Preger 1, 392. 384.)

The _Formula of Concord_ most emphatically rejects the error of Amsdorf
(the bare statement that good works are injurious to salvation) "as
offensive and detrimental to Christian discipline." And justly so; for
the question was not what Amsdorf meant to say: but what he really did
say. The _Formula_ adds: "For especially in these last times it is no
less, needful to admonish men to Christian discipline and good works,
and remind them how necessary it is that they exercise themselves in
good works as a declaration of their faith and gratitude to God, than
that works be not mingled in the article of justification; because men
may be damned by an Epicurean delusion concerning faith, as well as by
papistic and Pharisaical confidence in their own works and merits."
(801, 18.)

150. Other Points of Dispute.

Is it correct to say: God requires good works, or, Good works are
necessary, and, Christians are obliged or in duty bound to do good works
(_bona opera