15. He appointed this twofold form, bread and wine, rather than any other, as a further indication of the union and fellowship in this sacrament. For there is no more intimate, deep and inseparable union than the union of the food with him who partakes of it, since the food enters into and is assimilated with his very nature and becomes one with his being. Other unions, effected by means of nails, glue, cords and the like, do not make one indivisible substance of the objects joined together. In the sacrament we become united with Christ, and are made one body with all the saints, so that He concerns Himself for us, acts in our behalf, as though He were what we are — what concerns us concerns Him as much as us, and even more than us; and, on the other hand, that we also concern ourselves or Him, as though we were what He is, as indeed we shall finally be, when we are conformed to His likeness, as St. John says, “We know that when He shall appear we shall be like Him” [1 John 3:2]; so complete is the fellowship of Christ and all the saints with us. Our sins assail Him, His righteousness protects us; for the union makes all things common, until at last He completely destroys sin in us and makes us like unto Himself, at the last day. In like manner, by the same love we are to be united with our neighbors, we in them and they in us.
16. In addition to this, He did not appoint this twofold form by itself, but gave His true natural flesh, in the bread, and His natural and true blood, in the wine, that He might give us a really perfect sacrament or sign. For just as the bread is changed14 into His true natural body and the wine into His true natural blood, so truly are we also drawn and changed into the spiritual body, that is, into the fellowship of Christ and all saints, and put by this sacrament in possession of all the virtues and mercies of Christ and His saints; as was said above15 of a citizen who is taken and incorporated into the city and the protection and freedom of the entire community. Therefore He instituted not simply the one form, but the two separate forms, His flesh under the bread, His blood under the wine, to indicate that not only His life and good works, which are represented by His flesh and which He accomplished in His flesh, but also His passion and martyrdom, which are represented by His blood and in which He shed His blood, are all our own, and by being drawn into this fellowship we may use and enjoy them.
17. All this makes it clear that this holy sacrament is naught else than a divine sign, in which Christ and all saints are pledged, granted and imparted, with all their works, sufferings, merits, mercies and possessions, or the comfort and strengthening of all who are in anxiety and sorrow, and are persecuted by the devil, sin, the world, the flesh and every evil; and that to receive the sacrament is nothing else than to desire all this and firmly to believe that it shall be done.
The Third part of the Sacrament: Faith
There follows the third part of the sacrament, that is faith, on which all depends. For it is not enough to know what the sacrament is and signifies. It is not enough that you know it is a fellowship and a gracious exchange or blending of our sin and suffering with the righteousness of Christ and His saints; you must also desire it and firmly believe that you have received it. Here the devil and our own nature wage their fiercest fight, that faith may by no means stand firm. There are those who practice their arts and subtleties to such an extent that they ask where the bread remains when it is changed into Christ’s flesh, and the wine when it is changed into His blood; also in what manner the whole Christ, His flesh and His blood, can be comprehended in so small a portion of bread and wine. What does it matter? It is enough to know that it is a divine sign, in which Christ’s flesh and blood are truly present — how and where, we leave to Him.16
18. See to it that you exercise and strengthen your faith, so that when you are sorrowful or your sins afflict you and you go to the sacrament or hear mass, you do so with a hearty desire for this sacrament and for what it means, and doubt not that you have what the sacrament signifies, that is, that you are certain Christ and all His saints come to you bringing all their virtues, sufferings and mercies, to live, work, suffer and die with you, and be wholly yours, to have all things in common with you. If you will exercise and strengthen this faith, you will experience what a rich and joyous wedding-supper and festival your God has prepared upon the altar or you. Then you will understand what the great feast of King Ahasuerus signifies [Esth. 1:5], you will see what that wedding is for which God has slain His oxen and fatlings, as it is written in the Gospel [Matt. 22:2 ff.], and your heart will grow right free and confident, strong and courageous, against all enemies. For who will fear any calamity if he is sure that Christ and all His saints are with Him and share all things, evil or good, in common with him? So we read that the disciples of Christ broke this bread and ate with great gladness of heart. Since, then, this work is so great that our insignificant souls dare not desire it, to say nothing of hoping for or expecting it, it is necessary and profitable to go often to the sacrament, or at least in the daily mass to exercise and strengthen this faith, on which all depends and or the sake of which it was instituted. For if you doubt17 you do God the greatest dishonor and regard Him as unfaithful and a liar. If you cannot believe, pray for faith, as was said above in the other treatise18.
19. See to it also that you make yourself a fellow of every man and by no means exclude any one in hatred or anger; for this sacrament of fellowship, love and unity cannot tolerate discord and dissension. You must let the infirmities and needs of others burden your heart, as though they were your own, and offer them your strength, as though it were their own, as Christ does for you in the sacrament. That is what we mean by being changed into one another through love, out of many particles becoming one bread and drink, giving up one’s own form and taking one that belongs to all.19
For this reason slanderers and those who wickedly judge and despise others cannot but receive death in the sacrament, as St. Paul writes [1 Cor. 11:29]. For they do not unto their neighbor what they seek from Christ and what the sacrament indicates; they wish them no good, have no sympathy with them, do not receive them as they desire to be received by Christ, and then all into such blindness that they do not know what else to do in this sacrament except to fear and honor Christ in the sacrament with their prayers and devotion. When they have done this they think they have done their whole duty, although Christ has given His body for this purpose, that the significance of the sacrament, that is, fellowship and mutual love, may be put into practice, and His own natural body be less regarded than His spiritual body,20 which is the fellowship of His saints. What concerns Him most, especially in this sacrament, is that faith in the fellowship with Him and with His saints may be rightly exercised and become strong in us, and that we, in accordance with it, may rightly exercise our fellowship with one another. This purpose of Christ they do not perceive and, in their devoutness, they daily say and hear mass, and remain every day the same; nay, become worse daily, and mark it not.
Therefore take heed; it is more needful that you discern the spiritual than that you discern the natural body of Christ, and faith in the spiritual is more needful than faith in the natural. For the natural without the spiritual profiteth us nothing in this sacrament; a change21 must occur and manifest itself through love.
20. There are many who, regardless of this change of love and faith, rely upon the fact that the mass or the sacrament is, as they say, opus gratum opere operato, that is, a work which of itself pleases God, even though they who perform it do not please Him. From this they conclude that, however unworthily masses are said, it is none the less a good thing to have many masses, since the harm comes to those who say or use them unworthily. I grant every one his opinion, but such fables please me not. For, if you desire to speak thus, there is no creature nor work that does not of itself please God, as is written, “God saw all His works and they pleased Him.” [Gen. 1:31] What good can result therefrom, if one misuse bread, wine, gold, and every good creature, though of themselves they are pleasing to God? Nay, condemnation is the result. So too, here: the more precious the sacrament, the greater th
e harm which comes upon the whole congregation from its misuse. For it was not instituted or its own sake, that it might please God, but for our sake, that we might use it rightly, exercise our faith by it, and by it become pleasing to God. If it is merely an opus operatum22, it works only harm; it must become an opus operantis23. Just as bread and wine work only harm if they are not used, no matter how much they please God of themselves; so it is not enough that the sacrament be prepared (that is, opus operatum), it must also be used in faith (that is, opus operantis). And we must take heed lest with such dangerous glosses our minds be turned away from the sacrament’s power and virtue, and faith perish entirely through such false security in the outwardly completed sacrament. All this results because they give heed in this sacrament to Christ’s natural body more than to the fellowship, the spiritual body. Christ on the cross was also a completed work24, which was well-pleasing to God; but the Jews unto this day have found it a stumbling block, for the reason that they did not make of it a work that must be used in faith25. See to it, then, that the sacrament be or you an opus operantis, that is, a work that is made use of, and that it be well-pleasing to God, not because of what it is in itself, but because of your faith and your right use of it. The Word of God is also of itself pleasing to God, but it is harmful to me when it does not please God also within me. In short, such expressions as opus operatum and opus operantis are nothing but useless words of men, more of a hindrance than a help. And who could tell all the abominable abuses and misbeliefs which daily multiply about this blessed sacrament, although some of them are so spiritual and holy that they might almost lead an angel astray? Briefly, whoever would understand the abuses need only keep before him the aforesaid use and faith of this sacrament; namely, that there must be a sorrowing, hungry soul, desiring heartily the love, help, and support of the entire communion of Christ and of all saints, doubting not that in faith it obtains them, and then, on the other hand, making itself one with everyone. Whoever does not thus direct and order the hearing or reading of masses and the reception of the sacrament, errs and does not use this sacrament to his salvation. For this reason also the world is overwhelmed with pestilences, wars and other horrible plagues26, since with our many masses we only call upon us the more disfavor.
21. We see now how necessary this sacrament is for those who must face death, or other dangers of body and soul, since they are not let alone in them, but are strengthened in the communion of Christ and all saints. Therefore also Christ instituted it and gave it to His disciples in their extreme need and danger. Since we are all daily surrounded by all kinds of danger, and must at last die, we should humbly and heartily and with all our powers thank the God of all mercy for giving us a gracious sign, by which, if we hold fast thereto by faith. He leads and draws us through death and every danger to Himself, to Christ, and to all saints.
Therefore it is also profitable and necessary that the love and fellowship of Christ and all saints be hidden, invisible and spiritual, and that only a bodily, visible and outward sign of it be given us. For were this love, fellowship and help known to all, like the temporal fellowship of men, we should not be strengthened nor trained thereby to put our trust in the invisible and eternal things, or to desire them, but should much rather be trained to put our trust only in the temporal, visible things and to become so accustomed to them as to be unwilling to let them go and to follow God onward; we should thus be prevented from ever coming to Him, if we followed God only so far as visible and tangible things led us. For everything of time and sense must fall away, and we must learn to do without them, if we are to come to God.
Therefore the mass and this sacrament are a sign by which we train and accustom ourselves to let go all visible love, help, and comfort, and to trust in Christ and in the invisible love, help, and comfort of His saints. For death takes away everything visible, and separates us from men and temporal things; hence, to meet death, we must have the help of the invisible and eternal things; and these are indicated to us in the sacrament and sign, to which we cling by faith, until we attain to them also by sight. Thus the sacrament is or us a ford, a bridge, a door, a ship, and a litter, in which and by which we pass from this world into eternal life. Therefore all depends on faith. He who does not believe is like one who must cross the sea, but is so timid that he does not trust the ship; and so he must remain and never be saved, because he does not embark and cross over. This is due to our dependence on the senses and to our untried faith which shrinks from the passage across the Jordan of death — the devil also cruelly helps toward this.
22. This was indicated of old in Joshua iii [Josh. 3:7 ff.]. After the children of Israel had gone dry-shod through the Red Sea, a type of baptism, they went through Jordan in like manner; but the priests stood with the ark in Jordan, and the water below them lowed by, while that above them stood upon a heap, a type of this sacrament. The priests carry and uphold the ark in Jordan when in the hour of our death or peril they preach and administer to us this sacrament, Christ, and the fellowship of all saints. I we believe, the waters below us depart, that is, the temporal, visible things harm us not, but flee from us. And those above us stand up high, as though they would overwhelm us; these are the horrors and apparitions of the other world, which at the hour of death terrify us. If, however, we pay no heed to them, and pass on with a firm faith, we shall enter into eternal life dry-shod and unharmed.
We have, therefore, two principal sacraments in the church, baptism and the bread. Baptism leads us into a new life on earth; the bread guides us through death into eternal life. And the two are typified by the Red Sea and the Jordan, and by the two lands, one beyond and one on this side the Jordan. Therefore our Lord said at the Last Supper: “I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in My Father’s kingdom.” [Matt. 26:29] So entirely is this sacrament intended and ordained to strengthen us against death, and to give us entrance into eternal life.
Finally, the blessing of this sacrament is fellowship and love, by which we are strengthened against death and all evil. This fellowship is twofold: on the one hand we partake of Christ and all saints, on the other hand we permit all Christians to be partakers of us, in whatever way they and we are able; so that by this sacrament all self-seeking love is uprooted and gives place to love which seeks the common good of all, and through this mutual love there is one bread, one drink, one body, one community, — that is the true union of Christian brethren. Now let us see how the pretentious brotherhoods, of which there are now so many, measure up to this and resemble it.
CONCERNING THE BROTHERHOODS.27
1. FIRST, LET us consider the evil practices of the brotherhoods. One of these is their gluttony and drunkenness, — one or more masses are held28, afterward the entire day and night, and other days besides, are given over to the devil, and they do only what displeases God. Such mad reveling has been introduced by the evil spirit, and is called a brotherhood, whereas it is rather a debauch and altogether a heathenish, nay, swinish mode of life. There would far better be no brotherhoods in the world than that such an abomination should be permitted. Temporal lords and cities should unite with the clergy in abolishing it. For God, the saints, and all Christians are greatly dishonored thereby, and the divine services and feast-days made a sport for the devil. Saints’ days should be kept and hallowed with good works; and the brotherhood should also be a special treasury of good works; instead it has become a treasury of beer money. What have the names of Our Lady, of St. Anne, St. Sebastian29, or other saints to do with your brotherhoods, in which you have nothing but gluttony, drunkenness, squandering of money, howling, yelling, chattering, dancing and wasting of time? If a sow were made the patron saint of such a brotherhood she would not consent. Why then do they afflict the dear saints so sorely by taking their names in vain in such shameful practices and sins, and by dishonoring and blaspheming the brotherhoods named after them with such evil practices? Woe unto them who do and permit this!
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sp; 2. If men desire to maintain a brotherhood, they should gather provisions, and feed and serve a tableful or two of poor people, for the sake of God; the day previous they should fast, and on the feast-day remain sober, and pass the time in prayer and other good works. Then God and His saints would be truly honored; this would lead to better conditions, and a good example would be given others. Or they should gather the money which they intended to squander or drink and form a common treasury, each trade30 by itself, so that needy fellow-workmen might be assisted, or be lent money, or a young couple of that trade might be fitted out respectably from the common treasury: these would be true works of brotherhood, which would make God and His saints look with pleasure upon the brotherhoods, of which they would then gladly be the patrons. But where they are unwilling to do this, and follow after the old mummery, I admonish that it be not done on the saints’ day’s, nor in the name of the saints or of the brotherhood. Let them take some other weekday and leave off the names of the saints and of their brotherhoods, lest the saints at some time mark it with disapproval. Although there is no day which is not dishonored by such doings, at least the festivals and the names of the saints should be spared. For such brotherhoods call themselves brotherhoods of the saints while they do the work of the devil.
Collected Works of Martin Luther Page 6
