Henry Eyster Jacobs - Works of Martin Luther, with Introductions and Notes (Volume II)

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 changed 28 28 Luther still adheres to the doctrine of transubstantiation. But see below, pp. 187 ff. 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 above 29 29 See p. 11. 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.

[Sidenote: 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. 30 30 Cf. below, p. 192.

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 doubt 31 31 See Luther's explanation of the First Commandment in the Catechisms. Also the answer to the last question in Part V, Small Catechism. 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 treatise 32 32 Treatise on Penance ( Weimer Ed. , II, 721), where Luther exhorts the troubled conscience to pray with the father of the lunatic boy, "Lord, I believe, help Thou mine unbelief," and with the Apostles, "Lord, increase our faith." .

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. 33 33 Cf. above, p. 17.

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, 34 34 The Church. 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 change 35 35 A transubstantiation in the communicant. 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 the 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 operatum 36 36 A work that is done without reference to the doer of it. , it works only harm; it must become an opus operantis 37 37 A work considered with reference to the doer of it. . 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 work 38 38 An opus operatum . , 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 faith 39 39 An opus operantis . . 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 plagues 40 40 Cf. 1 Cor. 11:30. , since with our many masses we only call upon us the more disfavor.