Works of Martin Luther, with Introductions and Notes (Volume II). Martin LutherЧитать онлайн книгу.
holy sacrament is of little or no benefit to those who have no misfortune or anxiety or do not feel their adversity. For it is given only to those who need strength and comfort, who have timid hearts and terrified consciences, and who are assailed by sin, or have even fallen into sin. What could it do or untroubled and falsely secure spirits, which neither need nor desire it? For the Mother of God22 says, "He filleth only the hungry, and comforteth them that are distressed." [Luke 1:53]
11. That the disciples, therefore, might by all means be worthy and well prepared for this sacrament He first made them sorrowful, held before them His departure and death, by which they were exceeding troubled. And then He greatly terrified them when He said that one of them should betray Him. [Matt. 25:21 ff.] When they were thus full of sorrow and anxiety and were concerned about the sorrow and sin of betrayal, then they were worthy, and He gave them His holy Body to strengthen them. By which He teaches us that this sacrament is strength and comfort for those whom sin and evil trouble and distress; as St. Augustine also says23, "This food demands only hungry souls and is shunned by none so greatly as by a sated soul which does not need it." Just as the Jews were required to eat the Passover with bitter herbs, standing and in haste, which also signifies that this sacrament demands souls that are desirous, needy and sorrowful. Now if one will make the afflictions of Christ and of all Christians his own, will defend the truth, oppose unrighteousness, help bear the need of the innocent and the sufferings of all Christians, he will find affliction and adversity enough, besides that which his evil nature, the world, the devil and sin daily inflict upon him. And it is God's will and purpose to set so many hounds upon us and drive us, and everywhere provide us bitter herbs, that we may long for this strength and take delight in the holy sacrament, and thus be worthy of it, that is, desire it.
12. It is His will, then, that we partake of it frequently, in order that we may remember Him and exercise ourselves in this fellowship according to His example. For if His example were no longer kept before us, the fellowship also would soon be forgotten. So we at present see to our sorrow that many masses are held and yet the Christian fellowship which should be preached, practiced and kept before us by Christ's example has quite perished; so that we hardly know what purpose this sacrament serves, or how it should be used, nay, with our masses we frequently destroy this fellowship and pervert everything. This is the fault of the preachers who do not preach the Gospel nor the sacraments, but their humanly devised fables concerning the many works24 to be done and the ways to live aright.
But in times past this sacrament was so properly used, and the people were taught to understand this fellowship so well, that they even gathered material food and goods25 in the church and there distributed them among those who were in need, as St. Paul writes [1 Cor. 11:21]. Of this we have a relic in the word "collect,"26 which still remains in the mass, and means a general collection, just as a common fund is gathered to be given to the poor. That was the time when so many became martyrs and saints. There were fewer masses, but much strength and blessing resulted from the masses; Christians cared for one another, assisted one another, sympathized with one another, bore one another's burden and affliction. This has all disappeared, and there remain only the many masses and the many who receive this sacrament without in the least understanding or practicing what it signifies.
13. There are those, indeed, who would share the benefits but not the cost, that is, who gladly hear in this sacrament that the help, fellowship and assistance of all the saints are promised and given to them, but who, because they fear the world, are unwilling in their turn to contribute to this fellowship, to help the poor, to endure sins, to care for the sick, to suffer with the suffering, to intercede for others, to defend the truth, to seek the reformation of the Church and of all Christians at the risk of life, property and honor. They are unwilling to suffer disfavor, harm, shame or death, although it is God's will that they be driven, for the sake of the truth and their neighbors, to desire the great grace and strength of this sacrament. They are self-seeking persons, whom this sacrament does not benefit. Just as we could not endure a citizen who wanted to be helped, protected and made free by the community, and yet in his turn would do nothing for it nor serve it. No, we on our part must make others' evil our own, if we desire Christ and His saints to make our evil their own; then will the fellowship be complete and justice be done to the sacrament. For the sacrament has no blessing and significance unless love grows daily and so changes a man that he is made one with all others.
14. To symbolize this fellowship, God has appointed such signs of the sacrament as in every way serve this purpose and by their very form incite and move us to this fellowship. Just as the bread is made out of many grains which have been ground and mixed together, and out of the many bodies of grain there comes the one body of the bread, in which each grain loses its form and body and acquires the common body of the bread, and as the drops of wine losing their own form become the body of one wine: so should it be with us, and is, indeed, if we use this sacrament aright. Christ with all saints, by His love, takes upon Himself our form, fights with us against sin, death and all evil [Phil. 2:7]; this enkindles in us such love that we take His form, rely upon His righteousness, life and blessedness, and through the interchange of His blessings and our misfortunes are one loaf, one bread, one body, one drink, and have all things in common. This is a great sacrament,[Eph. 5:32]27 says Paul, that Christ and the Church are one flesh and bone [Eph. 5:31]. Again, through this same love are to be changed and to make the infirmities of all other Christians our own, take upon ourselves their form and their necessity and make theirs all the good that is within our power, that they may enjoy it [Judg. 9:2]. That is a real fellowship, and that is the true significance of this sacrament. In this way we are changed into one another and are brought into fellowship with one another by love, without which there can be no such change.
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 changed28 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 above29 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
The virgin Mary.
Cf.
Penitential works.
Cf. Acts 2:46.
See Vol. I, p. 310.
In the Vulgate the Greek word "mystery" is translated by
Luther still adheres to the doctrine of transubstantiation. But see below, pp. 187 ff.
See p. 11.