 By contrast, Luther argues, once we move from justification through works to justification through faith, love of the neighbour becomes possible as these obstacles are removed. Instead of feeling both anxious and prideful, the believer is released from this anxiety through the promise of a grace that does not have to be earned, and from their pride by realising that this grace is unmerited. This frees the individual from their self-absorption which had turned them in on themselves, and enables them to face outwards towards the neighbour, who they no longer view as an instrument to their own salvation. In experiencing God’s love of us through grace, and of Christ’s giving of himself for us, we then turn to express this love not only to God, but also to pass on this gift to the neighbour, thereby doing the good works we ought to do in a spontaneous way rather than feeling compelled to act in an imperatival  manner.[34]  This shift in perspective is captured by Luther’s famously dialectical claim in The Freedom of the Christian: “A Christian is a perfectly free lord of all, subject to none”, in so far as the Christian is freed from following the law in an instrumental manner and out of fear for its penalties; on the other hand “A Christian is a perfectly dutiful servant of all, subject to all” (WA 7:21 (German), 7:49 (Latin)/LW 31:344), as the Christian feels a gratitude to God and to Christ that also opens them up to their neighbour, who they serve in  love.[35]  Luther thus insists that works still play a fundamental role in the Christian life, but a role that takes a different and healthier form.