Works of Martin Luther.
by Luther Martin.
INTRODUCTION
This treatise belongs to a series of four which appeared in the latter half of the year 1519, the others treating of the Ban, Penance, and Baptism. The latter two with our treatise form a trilogy which Luther dedicates to the d.u.c.h.ess Margaret of Braunschweig and Luneburg.
He undertakes the work, as he says, "because there are so many troubled and distressed ones--and I myself have had the experience--who do not know what the holy sacraments, full of all grace, are, nor how to use them, but, alas! presume upon quieting their consciences with their works, instead of seeking peace in G.o.d"s grace through the holy sacrament; so completely are the holy sacraments obscured and withdrawn from us by the teaching of men."[1]
In a letter to Spalatin[2] of December 18, 1519, he says that no one need expect treatises from him on the other sacraments, since he cannot acknowledge them as such.
A copy from the press of John Grunenberg of Wittenberg reached Duke George of Saxony by December 24, 1519, who on December 27th already entered his protest against it with the Elector Frederick and the Bishops of Meissen and Merseburg[3]. Duke George took exception particularly to Luther"s advocacy of the two kinds in the Communion[4]. This statement of Luther, however, was but incidental to his broad and rich treatment of the subject of the treatise.
It was Luther"s first extended statement of his view of the Lord"s Supper. As such it is very significant, not only because of what he says, but also because of what he does not say. There is no reference at all to that which was then distinctive of the Church"s doctrine, the sacrifice of the ma.s.s. Luther has already abandoned this position, but is either too loyal a church-man to attack it or has not as yet found an evangelical interpretation of the idea of sacrifice in the ma.s.s, such as he gives us in the later treatise on the New Testament[5]. However, already in this treatise he gives us the antidote for the false doctrine of sacrifice in the emphasis laid upon faith, on which all depends[6]. The object of this faith, however, is not yet stated to be the promise of the forgiveness of sins contained in the Words of Inst.i.tution, which are a new and eternal testament[7].
The treatise shows the influence of the German mystics[8] on Luther"s thought, but much more of the Scriptures which furnish him with argument and ill.u.s.tration for his mystical conceptions. Christ"s natural body is made of less importance than the spiritual body[9], the communion of saints; just as in the later treatise on the New Testament the stress is placed on the Words of Inst.i.tution with their promise of the forgiveness of sins. Luther does not try to explain philosophically what is inexplicable, but is content to accept on faith the act of the presence of Christ in the sacrament, "how and where,--we leave to Him."[10]
Of interest is the emphasis on the spiritual body, the communion of saints. Luther knows that although excommunication is exclusion from external communion, it is not necessarily exclusion from real spiritual communion with Christ and His saints[11]. No wonder, then, that he can later treat the papal bull with so much indifference; it cannot exclude him from the communion of saints.
The treatise consists of three main divisions: sections 1 to 3 treating of the outward sign of the sacrament; sections 4 to 16, of the inner significance; sections 17 to 22, of faith. Added to this is the appendix on the subject of the brotherhoods or sodalities, a.s.sociations of laymen or charitable and devotional purposes. Of these there were many at this time, Wittenberg alone being reported as having twenty-one. Luther objects not only to their immoral conduct, but also to the spiritual pride which they engendered. He finds in the communion of saints the fundamental brotherhood inst.i.tuted in the holy sacrament, the common brotherhood of all saints.
The modern world needs to have these truths driven home anew, and, barring a few scholastic phrases here and there, cannot find them better expressed than in the remarkably elevated and devotional language of Luther in this treatise.
The text of the treatise is found in the following editions: Weimar Ed., vol. ii, 742; Erlangen Ed., vol. xxvii, 28; Walch Ed., Vol. xix, 522; St. Louis Ed., xix, 426; Clemen, vol. i, 196; Berlin Ed., vol.
iii, 259.
Literature besides that mentioned:
Tschackert, _Enstehung der lutherischen und reformierten Kirchenlehre_, 1910, pp. 174-176.
K. Thieme, _Entwicklung und Bedeutung der Sakramentslehre Luthers_, Neueu Kirchl. Zeitschrift, XII (1901), Nos. 10 and 11.
F. Graebke, _Die Konstruktion der Abendmahlslehre Luthers in ihre Entwicklung dargestellt_, Leipzig 1908.
J. J. SCHINDEL.
Allentown, PA.
FOOTNOTES
[1] See Clemen, 1, p. 175.
[2] Enders, II, no. 254. Smith, _Luther"s Correspondence_, I, no.
206.
[3] Gess, _Akten und Briefe zur Kirchenpolitik Herzog Georgs von Sachsen_, Leipzig, 1905.
[4] See below, p. 9.
[5] In this edition, Vol. I, pp. 294-336. See especially pp. 312 ff.
[6] See below, pp. 19, 25.
[7] _Treatise on the New Testament_, Vol. I, pp. 297 ff.
[8] See Kostlin, _Luther"s Theologie_, I, 292 f.; also Hering, _Die Mystik Luthers_, Leipzig, 1879, pp. 171-174.
[9] See below, p. 23.
[10] See below, p.20.
[11] See _Treatise concerning the Ban_, below, p. 37.
A TREATISE CONCERNING THE BLESSED SACRAMENT OF THE HOLY AND TRUE BODY OF CHRIST AND CONCERNING THE BROTHERHOODS
1519
1. Like the sacrament of holy baptism[1] the holy sacrament of the altar, or of the holy and true body of Christ, has three parts which it is necessary or us to know. The first is the sacrament, or sign, the second is the significance of this sacrament, the third is the faith required by both of these; the three parts which must be found in every sacrament. The sacrament must be external and visible, and have some material form; the significance must be internal and spiritual, within the spirit of man; faith must apply and use both these.
[Sidenote: The First Part of the Sacrament: the Sign]
2. The sacrament, or outward sign, is in the form of bread and wine, just as baptism has as its sign water; although the sign is not simply the form of bread and wine, but the use of the bread and wine in eating and drinking, just as the water of baptism is used by immersion or by pouring. For the sacrament, or sign, must be received, or must at least be desired, if it is to work a blessing. Although at present the two kinds are not given the people daily, as of old,--nor is this necessary,--yet the priesthood partakes of it daily in the sight of the people, and it is enough that the people desire it daily and receive one kind at the proper time, as the Christian Church ordains and offers[2].
3. I deem it well, however, that the Church in a general council should again decree[3] that all persons, as well as the priests, be given both kinds. Not that one kind were insufficient, since indeed the simple desire of faith suffices, as St. Augustine says: "Why preparest thou stomach and teeth? Only believe and thou hast already partaken of the sacrament";[4] but because it would be meet and right that the form, or sign, of the sacrament be given not in part only, but in its entirety, just as I have said of baptism[5] that it were more fitting to immerse than to pour the water, for the sake of the completeness and perfection of the sign. For this sacrament signifies the complete union and the undivided fellowship of the saints, as we shall see, and this is poorly and unfittingly indicated by only one part of the sacrament. Nor is there as great a danger in the use of the cup as is supposed, since the people seldom go to this sacrament, and Christ was well aware of all future dangers[6], and yet saw it to inst.i.tute both kinds or the use of all His Christians.
[Sidenote: The Second Part of the Sacrament: the Significance]
4. The significance or purpose of this sacrament is the fellowship of all saints, whence it derives its common name _synaxis_ or _communio_, that is, fellowship; and _communicare_ means to take part in this fellowship, or as we say, to go to the sacrament, because Christ and all saints are one spiritual body, just as the inhabitants of a city are one community and body, each citizen being a member of the other and a member of the entire city. All the saints, therefore, are members of Christ and of the Church, which is a spiritual and eternal city of G.o.d, and whoever is taken into this city is said to be received into the community of saints, and to be incorporated into Christ"s spiritual body and made a member of Him. On the other hand, _excommunicare_ means to put out of the community and to sever a member from this body, and that is called in our language "putting one under the ban"; yet there is a difference, as I shall show in the following treatise, concerning the ban[4].
To receive the bread and wine of this sacrament, then, is nothing else than to receive a sure sign of this fellowship and incorporation with Christ and all saints. As though a citizen were given a sign, a doc.u.ment, or some other token as a proof that he is a citizen of the city, a member of the community. Even so St. Paul says: "We are all one bread and one body, for we are all partakers of one bread and of one cup." [1 Cor. 10:17]
5. This fellowship is of such a nature that all the spiritual possessions of Christ and His saints[8] are imparted and communicated to him who receives this sacrament; again, all his sufferings and sins are communicated to them, and thus love engenders love and unites all.
To carry out our homely figure: it is like a city where every citizen shares with all the others the name, honor, freedom, trade, customs, usages, help, support, protection and the like, of that city, and on the other hand shares all the danger of fire and flood, enemies and death, losses, imposts and the like. For he who would have part in the common profits must also share in the losses, and ever recompense love with love. Here we see that whoever wrongs a citizen wrongs the entire city and all the citizens; whoever benefits one deserves favor and thanks from all the others. So, too, in our natural body, as St. Paul says in i Corinthians xii, where this sacrament is given a spiritual explanation: the members have a care one or another; whether one member suffer, all the members suffer with it; whether one member be honored, all the members rejoice with it. [1 Cor. 12:25 f.] It is apparent then that if any one"s foot hurts him, nay, even the smallest toe, the eye at once looks toward it, the fingers grasp it, the face frowns, the whole body bends to it, and all are concerned with this small member; on the other hand, if it is cared for, all the other members rejoice. This figure must be well weighed if one wishes to understand this sacrament; for the Scriptures employ it or the sake of the unlearned.
6. In this sacrament, therefore, G.o.d Himself gives through the priest a sure sign to man, to show that, in like manner, he shall be united with Christ and His saints and have all things in common with them; that Christ"s sufferings and life shall be his own, together with the lives and sufferings of all the saints, so that whoever does him an injury does injury to Christ and all the saints, as He says by the prophet, "He that toucheth you toucheth the apple of My eye" [Zech.
2:8]; on the other hand, whoever does him a kindness does it to Christ and all His saints, as He says, "What ye have done unto one of the least of My brethren, that ye have done unto Me." [Matt. 25:40] Again, he must be willing to share all the burdens and misfortunes of Christ and His saints, their sorrow and joy. These two sides of the fellowship we shall consider more fully.
7. Now, adversity a.s.sails us in more than one form. There is, in the first place, the sin remaining in our flesh after baptism, the inclination to anger, hatred, pride and unchast.i.ty, and so forth, which a.s.sails us as long as we live. Against this we not only need the help of the congregation and of Christ, in order that they may fight with us against it, but it is also necessary that Christ and His saints intercede or us before G.o.d, that sin may not be accounted to us according to G.o.d"s strict judgment. Therefore, in order to give us strength and courage against these sins, G.o.d gives us this sacrament, as though He said: "Behold, many kinds of sin a.s.sail thee; take this sign by which I give thee My pledge that sin a.s.sails not only thee but My Son Christ, and all His saints in heaven and on earth. Therefore, be bold and confident; thou fightest not alone; great help and support are round about thee." King David, also, says of this bread: "The bread strengtheneth man"s heart" [Ps. 104:15]; and the Scriptures in other places characterize this sacrament as a strengthening. So in Acts ix it is written of St. Paul that he was baptised and when he had received meat, he was strengthened. [Acts 9:19] In the second place, the evil spirit a.s.sails us unceasingly with many sins and afflictions.
In the third place, the world is full of wickedness and entices and persecutes us and is altogether bad. Finally, our own guilty conscience a.s.sails us with our past sins, with the fear of death, and with the pains of h.e.l.l. All of these afflictions make us weary and weaken us, unless we seek and find strength in this fellowship.
8. If any one be in despair, if he be distressed by his sinful conscience or terrified by death, or have any other burden on his heart, and desire to be rid of them all, let him go joyfully to the sacrament of the altar and lay down his grief in the midst of the congregation and seek help from the entire company of the spiritual body; just as when a citizen whose property has suffered injury or misfortune at the hands of his enemies makes complaint to his town council and fellow citizens and asks them for help. Therefore, the immeasurable grace and mercy of G.o.d are given us in this sacrament, that we may there lay down all misery and tribulation and put it on the congregation, and especially on Christ, and may joyfully strengthen and comfort ourselves and say: "Though I am a sinner and have fallen, though this or that misfortune has befallen me, I will go to the sacrament to receive a sign from G.o.d that I have on my side Christ"s righteousness, He and sufferings, with all holy angels and all the blessed in heaven, and all pious men on earth. If I die, I am not alone in death; if I suffer, they suffer with me. I have shared all my misfortune with Christ and the saints, since I have a sure sign of their love toward me." Lo, this is the benefit to be derived from this sacrament, this is the use we should make of it; then the heart cannot but rejoice and be comforted.