CHAPTER 1

A DETAILED ANALYSIS ON THE CONCEPT OF CHRISTIAN FREEDOM

Introduction

The world is searching for true freedom and claiming their rights for freedom.

The concept of freedom is very important in the present world. The Christians got a

unique freedom through The Lord Jesus Christ. This chapter mainly focused on the

Etymology of Christian freedom and different definitions given by theologians. The

sources for the true Christian freedom, the great redemptive work of Jesus Christ for

the freedom of humanity from the bondages of Law, from the evil powers, from the

flesh and from the death, the true nature of Christian freedom and the biblical

understanding of Christian freedom.

1.1 Concept of Christian Freedom

The concept of Christian freedom is one of the important teachings of the

bible. The researcher wants to bring the etymology of Christian freedom and the

definition of Christian freedom.

1.1.1 Etymology of Christian Freedom

The word “free” derives from the Indo-European ‘The root Latin word

Libertas meaning protect, spare, like, love.’ “Freedom” is liberating a person who, as

distinct from slaves, lived in their fatherland with their own kind.1

The Old Testament mainly employs the term freedom in a socio-theological

sense. Jones notes that the Hebrew term for ‘free’ and ‘freedom’ ( ‫ )חֶֹו ֶפ ׁש‬hopash and

its derivatives usually appear in discussion on slavery and manumission. In most

1
Heinz Eduard, Encyclopaedia Christianity vol.2, ed., Erwin Fahlbusch (Grand Rapids:
William B. Eerdmans Publishing Company, 2001), 349.
 7
cases, it refers to slaves being set free by or from their owners. 2 The word used in the

New Testament for freedom is eleulheria. It depicts the state of being free and is used

to indicate a negation of control, domination, or constraint.3

1.1.2 Definition of Christian Freedom

According to Warren W. Wiersbe, Freedom is not the absence of restraint, nor

is freedom whatever man please. That could be the greatest kind of selfish bondage.

Freedom is the privilege and power to become all that God wants man to become.

Freedom is the opportunity to fulfil human potential to the glory of God.4

Thamos Jefferson says that, liberty is in the whole plenitude of its extent, it is

unobstructed action according to our own will. But rightful liberty is unobstructed

action to our will within limits drawn around us by the equal rights of others.”5

Augustine of Hippo was an early Christian theologian, discussed freedom in

the context of the will. He defined Christian freedom; it is the ability to choose the

good and to love God freely.6

Dietrich Bonhoeffer was a Lutheran pastor and theologian during the Nazi era,

wrote extensively on the concept of costly grace. He defined Christian freedom, it is

the willingness to follow Christ and take up their crosses, even in the face of suffering

and persecution.7
2
Jones, F. Stanley, “Freedom,” The Anchor Bible Dictionary vol. 2, ed., David Noel Freedman
(New York: Doubleday, 1992), 855.
3
Louw, Johannes P. and Nida, Eugene A., Greek-English Lexicon of the New Testament Based
on Se- mantic Domains, vol. 1, (Cape Town: Bible Society of South Africa, 1989), 488.

4
Warren W. Wiersbe, Freedom and Conscience in the Christian Life (Grand Rapids: Baker
Books, 2003), 9.

5
Anselm Kentus Chijioke. Eke MSP, Concept of Freedom: A Socio – Theological Inquiry
(United States: Author House, 2020), 23.

6
Mary T. Clark, Augustine: Philosopher of Freedom; a Study in Comparative Philosophy
(Belgium: Desclee Company, 1958), 13.

7
Dietrich. Bonhoeffer, A testament to freedom: the essential writings of Dietrich Bonhoeffer
(San Francisco: Harper San Francisco, 1990), 58.
 8
John Wesley the founder of methodism, emphasized the concept of “Christian

perfection” or “entire sanctification.” He defined Christian freedom, it includes the

possibility of being entirely sanctified and perfected in love, enabled by the grace of

God.8

Pope John Paul II: in his encyclical “Veritatis splendour,” discussed the

relationship between freedom and morality. He defined Christian freedom; it is not the

freedom to do whatever one pleases but the freedom to choose what is morally right

and in accordance with God’s truth.9

According to Rudolf Bultmann, Freedom is release from all worldly conditions

and radical openness for encounters with God in all that comes. Further, it is the

renunciation of every security that a man might acquire by sent to “right doctrine” or

by appropriate practical conduct; it is the renunciation of every “standpoint” by which

he could make the free grace of God his possession. In other words, it is the

renunciation of every “legalism.”10

1.2 Source of the Christian Freedom

Here the researcher wants to deal about the source of Christian freedom, those

are Christ and Gospel. The redemptive work of Christ, from what are the areas

Christians got freedom in Christ. it includes freedom from the bondages of law, evil

powers, flesh and death.

1.2.1 Christ is the Source of Christian Freedom

8
Alicestyne. Turley, The Gospel of Freedom: Black Evangelicals and the Underground
Railroad (United States: University Press of Kentucky, 2022), 31.

9
https://www.coraevans.com/blog/article/understanding-the-true-meaning-of-freedom-with-jo
hn-paul-ii accessed on 10/10/2023
10
Rudolf Bultmann, “On Behalf of Christian Freedom” The Journal of Religion 40, no. 2
(1960):95 (95– 99). http://www.jstor.org/stable/1200193. (Accessed on July 7, 2023).
 9
Humans have freedom only in Jesus. John 8:36 says “Therefore if the son

makes you free, you shall free indeed.” Jesus said that, “Truth shall set you free.”

John 14:6 says Jesus is that truth.11 True freedom is found in Christ Jesus through faith

in Him. Galatians 5:1 says “It is for freedom that Jesus has set us free.” Positionally

those who put their trust in Jesus stand free in Him. The only true freedom man can

get is from relationship with His redeemer, Jesus Christ. But it is possible to not live

like free if any one who becomes legalistic or give in to sin. The Christian freedom is

grounded in the freedom of God.12

1.2.2 Gospel is the Source of Christian Freedom

The second source of Christian freedom is the Gospel, “Through the call

which comes to man in the gospel.” for “you are call to Freedom” (Gal 5:13). This

linked with Christ as follows; In the call of Gospel men are called to the act of Jesus

as the basis of a new life of Freedom. It is said in Romans 8:2 that the law of living

and life-giving spirit in “Jesus has made you free from the law of sin and death.” In

the Spirit of freedom of Jesus Christ, there arises Christian freedom. The incursion of

the spirit of the liberating event of the history of Jesus takes place in the call of

Gospel.13

1.2.1.1 The Freedom Work of Christ

The arch-enemy of freedom is sin, it is a cruel ruler who holds all humanity in

bondage (Rom 3:9; Gal 3:22). To maintain its mastery sin employs several agencies,

notably the flesh, the law, the demonic powers, and death. Christ came to liberate
11
Ronald R Ray, Ethic of Christian Freedom, and Discipleship (United States: Pickwick
Publications, 2023), 14.
12
Arthur L. Porter, The Slavery of Christian Freedom: A Christian Guide to Abundant Living
(Mustang: Tate Publishing & Enterprises, 2011), 42.
13
Gerhrd kittel, “Freedom,” Theological Dictionary of New Testament, vol 2 (Grand Rapids:
Eerdmans Printing Company,1964), 499.
 10
human beings from the slavery of sin and all the powers at its command. Those whom

He liberates, far from becoming autonomous, are ushered into a new bondage (Rom

6:12-23), they become Christ’s willing slaves, and He becomes their Lord (1Cor 7:22;

Rom 6; Eph 6:6,7).14

1.2.1.1.1 Christ Redemptive Death

“Christ crucified” is “Christian redemption” (1Cor 1:18-31). His death is the

ransom price that secures liberation from bondage of sin (1Tim 2:6,14). Christians

“were brought at a price” (1Cor 6:20; 7:23) Christ’s sacrificial death (1Cor 15:3). The

final “Day of Redemption” (Eph 4:30; 1:14; Rom 8:18-25) looks forward to the

release accomplished by “His blood” (Eph1:7; Rom 3:24-25).15

1.2.1.1.2 Freedom from Bondage of the Law

To be “Under Law” is to be “Under Sin” (Gal 3:23-24). To purchase freedom

for those who “Under Law” Jesus Himself was “Born Under Law” (Gal 4:4-5) and

suffer death, “The Curse of the Law,” on their behalf (Gal 3:10-13). 16 Believers are no

longer “Under Law” but “Under Grace” (Rom 6:14); once enslaved to Law, now they

are heirs of God (Gal 3:26-4:7), freed by Christ from a “Yoke of Bondage” (Gal 5:1)

and laid is yoke in Christians which is easy and light in another words Christians have

changed the external yoke of legalism for the internal yoke love. Those once bound to

the Law are now married to Christ instead (Rom 7:1-6). It is not jettisoned but

wrested from sin’s grip and placed into the hands of a new master.17

14
J.K. Chamblin, “Freedom,” Dictionary of Paul and His letters, ed., Gerald F. Hawthrone
(Illinois: Intervarsity Press, 1993), 313.
15
James Carl, The Pauline View of Christian Freedom in Terms of the Enigmatic Phrase, the
Stoicheia Tou Kosmou, in the Epistle to the Galatians (India: Bangalore Theological Forum, 1977), 23.
16
Darwin Chandler, The Royal Law of Liberty: Living in Freedom Under Christ's Law of Love
(United States: Trafford Publishing, 2003), 354.
17
Filippo Falcone, Milton's Inward Liberty: A Reading of Christian Liberty from the Prose to
Paradise Lost (United States: Pickwick Publications, 2014), 14.
 11
1.2.1.1.3 Freedom from the Evil Powers

In giving Christ Himself “for the sins of humankind,” He rescues humanity

(especially those who believed) from the powers of “the present evil age” (Gal1:4).

He “disarmed the powers and authorities” by snatching from them the records of

lawbreakers’ guilt and “nailing it the cross” (Col 2:13-15). Moreover, Christ saves

persons from the powers’ destructive use (through human agencies) of the Law itself,

and summons them to purposeful law keeping under His headship (Gal 4:3,8-9; Col

2:16-23). Persons “Raised with Christ” are rescued from “spiritual forces of evil” at

His command (Ephesians 2:1-10; 6:10-18). The ascended Christ takes the hostile

powers captives and liberates their former victims for effective service (Eph 4:7-13;

1:21).18

1.2.1.1.4 Freedom from the Flesh

Paul frequently employs the term (Sarx) “flesh” to denote the whole person in

rebellion against God and in bondage to Sin. By Christ’s incarnation and death, sin is

“condemned …in the flesh,” and its victims freedom existence “according to the

flesh” (Rom 8:3-4). They are no longer in the flesh but in Christ and in the Spirit

(Rom 8:1,9). Persons who belong to Christ have crucified the flesh with its passions

and desires, these being replaced by qualities cultivated by the Spirit (Gal 5:16-26;

Rom 8:13). To be freed from the flesh is to be freed from oneself, the fallen self, the

self within the old Humanity: “our old self was crucified with [Christ] so that body

under sin’s control might be rendered powerless, that believer should no longer be

slaves to Sin” (Rom 6:6).19

1.2.1.1.5 Freedom from Death

18
J.K. Chamblin, “Freedom,” Dictionary of Paul and His letters, 313.
19
J.K. Chamblin, “Freedom,” Dictionary of Paul and His letters, 313.
 12
Sin explains death’s entry into the world (Rom 5: 12). As though repaying a

debt, death becomes sin’s vicegerent, exercising dominion over all human beings on

sin’s behalf (Rom 5:12-21). The death results from the bondage of Sin are at the same

time the effect of God’s wrath (Rom 1:18-32; 2:5-9; Eph 2:1-3). 20 By Christ sacrificial

death He rescues His people from “wrath to come” (Rom 5:9; 1 Thes 1:10; 5:9); by

His resurrection from the dead, He offers “eternal life” in place of death (Rom 5:21;

6:23). “The last enemy” is not yet destroyed (1 Cor 15:20-26, 42-58); but those united

to Christ and indwelt by His Spirit are already granted “newness of life” (Rom 6:4,

13; 8:1-17).21

1.3 The Nature of Christian Freedom

Freedom has many definitions and different understandings in present world.

Every nation celebrating their freedom and utilizing and misusing. Christians also

have great freedom in Christ. This section deals about the nature of Christian

freedom.

1.3.1 Christian Freedom is Good Order

The important principal Christians will exercise as they build each other up in

the gospel is good order. Having good order within a congregation or a larger church

body will help to avoid confusion in church matters and is good for the sake of all.

The Corinthian congregation in Paul’s time had some issues with their worship

gatherings being confusing for outsiders and not enriching for the believers who

would gather there.

Paul told them, “Everything should be done in a fitting and orderly way” (1

Cor 14:40). Practicing good order is helpful for making the gospel easy to understand

20
William E Fischer, Christian Freedom: Christ Sets Us Free (United States: Northwestern
Publishing House, 1996), 58.
21
J.K. Chamblin, “Freedom,” Dictionary of Paul and His letters, 313.
 13
and easy to share. “For God is not a God of disorder but of peace” (1 Cor 14:43).

Therefore, as Christians live and share the gospel in this world, they will follow the

example of God and conduct themselves and church matters in an orderly manner.22

1.3.2 Focused on the Gospel

As Christians follow a spirit of love, work to give glory to God, and do so in

an orderly way, they will always focus their efforts on the gospel. The purpose of this

life is to share the message of Christ crucified with the world, and therefore as

Christians utilize their freedom in Christ, they will be sure not to put any obstacle in

the way of sharing the gospel.23

For the apostle Paul, when he was spending time with Jews he would live like

a Jew. When he was spending time with the non-Jews he would live like a non-Jew.

When he was with weaker Christians he lived as a weaker Christian so as not to give

offense. “I have become all things to all people so that by all possible means I might

save some. I do all this for the sake of the gospel, that I may share in its blessings.” (1

Cor 9:22-23). If it is wise, useful, not a sin, and does not hurt or hamper others in their

faith, Christians will exercise their freedom in a way that will “win as many as

possible” for God (1 Cor 9:14).24

1.3.3 Freedom Determined by Interests in Personal Safety

Paul proceeds to limit it in exercise by the consideration of his immortal

wellbeing. All things are lawful to me, says the apostle, but I will not be brought

under the power of any. I will not let anything usurp dominion over this temple of the

Holy Ghost. In other words, this brave and thoughtful man who insisted so
22
Harold Hazelip, What Makes a Live Church; The Nature of Christian Freedom (United
States: Judson Press, 1974), 64.
23
Samuel Bolton, The True Bounds of Christian Freedom (United Kingdom: Banner of Truth
Trust, 1978), 163.
24
Wayne Coppins, The Interpretation of Freedom in the Letters of Paul: With Special
Reference to the ‘German’ Tradition (Germany: Mohr Siebeck, 2009), 53.
 14
passionately on his rights in Christ deliberately limited these rights in the interest of

his individual safety.

Paul says at the closing sentence of the ninth chapter that, “I keep under my

body….,” “Lest… I should be a cast away.” Yet here, lest he should be a castaway,

lest he should be rejected at the end, deliberately and in sternest fashion, he limited his

great liberty in Christ. he says to the Galatians, “in the liberty with which Christ hath

made us free.” Cherish as a principle that is inestimable the fullness of your liberties

in Christ. But then remember that you are only human and weak and very liable to

fall, and use your liberty as not abusing.25

1.3.4 Freedom is not a License to Sin

In matters where Christians do have the right to choose, God has given them

some guidelines so they can make wise decisions and exercise their freedom. First,

Christians are never to use their Christian freedom as a license to sin (Gal 5:13; Rom

6:1-14; 2 Pet 2:20-21) Yes, Christ paid for our sins, but Christians thinking that gives

them the right to sin is not showing love for Christ who paid for their sin. Christians

still delight in God’s moral law and use it daily to crucify the desires of their sinful

natures (Rom 7:22; Gal 5:16-18; also, Psalm 119). Also, as Christians live freely for

God, they will not allow themselves to “be mastered by anything” (1 Cor 6:12). This

means they are not to fall into anything that is harmful to themselves, such as sexual

immorality (1 Cor 6:12-13) or addiction.26

1.3.5 Principles and Safe Guards

Just as a man have right through the Old Testament tremendous insistence on

the lawfulness of God, and then when God has been safeguarded so, Christians have

25
Amos Jones, Paul’s Message of Freedom: What Does it Mean to the Black Church? (United
States: Judson Press, 1984), 156.
26
William Malcolm Macgregor, Christian Freedom: The Baird Lecture for 1913 (United
Kingdom: Hodder & Stoughton, 1914), 46.
 15
the revelation of Christ that God is love. So, in Paul you have first the splendid

doctrine of the inalienable liberties of every Christian, and then the limitation of these

liberties. So far from it being the case that a Christian has no rights, there is no man

with rights so incontestable.27

They are to be cherished at whatever cost and in the teeth of angriest

opposition. But then, having insisted upon that with all the emphasis of inspiration,

Paul, with his wonderful knowledge of the heart, flashes light on the dangers of that

liberty. A Christian is one who is willing to forego. He uses his liberties as not abusing

them; he recognizes limits in their exercise. And it is on these limits of Christian

liberty limits, mark them, always self-imposed that they wish to speak.28

1.4 Biblical Understanding on Christian Freedom

In this world people have different opinions about Christian freedom. But this

portion deals an overall view about what Bible teaches on Christian Freedom.

1.4.1 Old Testament

The primary context of Freedom in the OT is the contrast with the (individual

or communal) state of slavery. While “Freedom” language is not common, the

concept is found in the language of slavery and redemption from slavery.29

1.4.1.1 The Exodus and the Liberating Acts of Yahweh

In the Old Testament, the liberating action of Yahweh serves as model and

reference for all others is the Exodus from Egypt, “the house of bondage”. When God

27
Peter Taylor. Forsyth, Faith, Freedom and the Future (Grand Rapids: Independent
Press, 1955), 23.
28
https://www.understandchristianity.com/beyond-the-basics/christian-freedom/ accessed on
October/12/2023.
29
F. Ciampa, “Freedom” New Dictionary of Biblical Theology, 503.
 16
rescues His people from hard economic, political, and cultural slavery, he does so in

order to make them, through the Covenant on Sinai, “a kingdom of priests and a holy

nation” (Exo 19:6).30 God wishes to be adored by people who are free. All the

subsequent liberations of the people of Israel help to lead them to this full liberty that

they can only find in communion with their God.

The major and fundamental event of the Exodus therefore has a meaning

which is both religious and political. God sets his People free and gives them

descendants, a land and the Law, but within a Covenant and for a Covenant. One

cannot therefore isolate the political aspect for its own sake; it must be considered in

the light of a plan of a religious nature within which it is integrated.31

1.4.1.2 The Law of God

In his plan of salvation, God gave Israel its Law. This contained, together

with the universal moral precepts of the Decalogue, religious and civil norms which

were to govern the life of the people chosen by God to be his witness among the

nations. Of this collection of laws, love of God above all things and of neighbour as

oneself already constitute the centre. But the justice which must govern relations

between people, and the Law which is its juridical expression, also belong to the sum

and substance of the Biblical Law.32

The Codes and the preaching of the Prophets, as also the Psalms, constantly

refer to both, very often together. It is in this context that one should appreciate the

Biblical Law’s care for the poor, the needy, the widow and the orphan: they have a

right to justice according to the juridical ordinances of the People of God. Thus, there
30
Richard Bauckham, God, and the Crisis of Freedom: Biblical and Contemporary
Perspectives (United Kingdom: Presbyterian Publishing Corporation, 2002), 34.
31
Richard Bauckham, God, and the Crisis of Freedom: Biblical and Contemporary
Perspectives, 34.
32
https://www.vatican.va/roman_curia/congregations/cfaith/documents/
rc_con_cfaith_doc_19860322_freedom-liberation_en.html (Accessed on July 7,2023.)
 17
already exist the ideal and the outline of a society cantered upon worship of the Lord

and based upon justice and law inspired by love. 33

1.4.1.3 The Teaching of the Prophets

Prophets constantly remind Israel of the demands made by the Law of the

Covenant. They condemn man’s hardened heart as the source of repeated

transgressions, and they foretell a New Covenant in which God will change hearts by

writing on them the Law of his Spirit. In proclaiming and preparing for this new age,

the Prophets vigorously condemn injustice done to the poor: they make themselves

God’s spokesmen for the poor.34

Yahweh is the supreme refuge of the little ones and the oppressed, and the

Messiah will have the mission of taking up their defence, the situation of the poor is a

situation of injustice contrary to the Covenant. This is why the Law of the Covenant

protects them by means of precepts which reflect the attitude of God himself when he

liberated Israel from the slavery of Egypt. Injustice to the little ones and the poor is a

grave sin and one which destroys communion with God.35

1.4.1.3.1 The Poor of Yahweh

Whatever the forms of poverty, injustice, and affliction they endure, the “just”

and the “poor of Yahweh” offer up their supplications to him in the Psalms. In their

hearts they suffer the servitude to which the “stiff-necked” people are reduced

because of their sins. They endure persecution, martyrdom, and death; but they live in

hope of deliverance. Above all, they place their trust in Yahweh, to whom they

commend their cause. The “poor of Yahweh” know that communion with him is the

33
www.vatican.va/roman_curia/congregations/cfaith/documents/rc con faith does (Accessed
on July 7,2023.)
34
Richard Bauckham, God, and the Crisis of Freedom: Biblical and Contemporary
Perspectives, 36.
35
F. Stanley Jones, “freedom,” The Anchor Bible Dictionary, vol 4, 2973.
 18
most precious treasure and the one in which man finds his true freedom for them, the

most tragic misfortune is the loss of this communion. Hence their fight against

injustice finds its deepest meaning and its effectiveness in their desire to be freed

from the slavery of sin.36

1.4.2 The New Testament

The concept of Christian freedom in the New Testament is a very prominent

topic. it was taught by the Lord Jesus in the gospels and other writers in their writings.

This portion deals with the Christian freedom in the Gospels, Pauline epistles, general

epistles, and revelation.

1.4.2.1 Gospels

The authors of synoptic Gospels presuppose that Jerusalem is awaiting its

ultimate liberation and restoration (Matt 1:21; 3:2-3; Mark 1:1-4; Luke 1:68-77; 2:

25,38), to be realized with the coming of a promised messianic king. Although many

jews hoped for a political liberation from Rome, the Gospel authors indicate that

Jesus’ teaching offered a spiritual and moral freedom that was not contingent upon an

alteration of the political situation. Luke 4:16-18 deals Messianic mission of

liberation. In John 8:31-38 Jesus says that Jews under slavery or in bondages of sin

rather than subjection to Rome. Only the Son can provide freedom from that

bondage.37

1.4.2.2 Pauline Epistles

It is Paul who most fully develops the idea of freedom in Christ, and in

particular the idea of freedom from the dominion if the Law and power of sin. In

36
www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_do (Accessed
on July 7, 2023.)
37
F Ciampa, “Freedom” New Dictionary of Biblical Theology, ed., by T. Desmond Alexander
(London: Inter-Varsity Press, 2000), 504.
 19
Galatians 5:1 Paul can summarize the ‘indicative’ of salvation with the Phrase ‘for

freedom Christ has set us free.’ Paul ties Christians’ freedom from slavery to sin

directly to their identification with Christ’s death and resurrection (Rom 6:5-8).38

They have been set free from sin and have become slaves of righteousness

(Rom 6:18, 22). For Paul freedom in Christ is a present reality, but it is not

automatically manifested in the lives of the believers. They are still capable of

Yeilding themselves to sin and of letting it reign over them (Rom 6:12-13; Galatians

5:13). Freedom can be lost or surrendered by those who are not vigilant or willing to

defend their freedom from those would have them become enslaved again (Gal

5:1,2).39

1.4.2.3 General Epistles and Revelation

In 1 peter 2:16 the readers are exhorted to live as free people but to avoid

using their freedom ‘as a pretext for evil; rather they are to ‘live as servants of God.’ 2

Peter 2:9 deals with false teachers who ‘promise freedom’ but who are themselves

slaves of corruption, ‘for whatever overcomes a man, to that he is enslaved.’ 40 James

declares the blessedness of the one who persistence in doing ‘the perfect law, the law

of the liberty (1:25), and exhorts his readers to act as people who will be judged

according to that law of liberty (2:12).41

Summary of Findings

Jesus is the source of freedom. This freedom reaches to people through the

38
F. Stanley Jones, “freedom” The Anchor Bible Dictionary, vol 4, 2974.
39
Peter Chidolue. Onwuka, The Law, Redemption and Freedom in Christ: An Exegetical-
theological Study of Galatians 3, 10-14 and Romans 7, 1-6 (Italy: Pontificia University Gregorian,
2007), 238.
40
Charles. Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St.
Jude (Edinburgh: T. & T. Clark, 1902), 315.

41
Patrick J. Hartin, Patrick T. Hartin, Sacra Pagina: James (Collegeville: Liturgical Press,
2016), 124.
 20
Gospel. Freedom refers to slaves being set free by or from their owners. Freedom is

release from all worldly conditions and radical openness for encounters with God in

all that comes. It is about being free from the bondage of sin and living in obedience

to God’s will. Jesus made free the believers from the bondage and curse of the law,

made them heirs of God (Gal 3:26). Jesus rescues the Christians from the evil powers

and gave authority over them through the experience of His death and resurrection,

believers are crucified their flesh with Christ they no longer live in flesh but in spirit.

By the death of Christ believers are rescued from death and wrath of God but

have eternal life. Christian freedom gives good order in personal, and in social life,

because God is the God of peace not God of dis-order. Freedom of Christian always

focus on the salvation of others, it should be limited by the personal safety of each

person and conscious of the weak brother. Christian freedom should make one person

to serve another. It should not be used by anyone to do sin. Only freedom in Christ

brings cheerful obedience in human life. In Middle Ages Karl Marx denied

‘theonomous’ the authority of God as the basis of Christian freedom and real

existence of freedom. Peter exhorted believers to avoid using their freedom as a

pretext for evil. James emphasized the Law of liberty in his epistle.

Christian is a perfectly free Lord of all, subject to none a Christian is a

perfectly dutiful servant of all Subject to all. God brought Israel out of bondages of

Egypt. Christians are made free by Jesus from the Law, sin, flesh, evil powers, and

death. Israel, they dis obeyed and not inherit the Promise Land in same way those

who obey to Christ will inherit the promised eternal life. Those who disobedient to

Christ will be become slaves to sin and will cast out into the hell.