Works of Martin Luther, with Introductions and Notes (Volume II). Martin LutherЧитать онлайн книгу.
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.
1. First, let us consider the evil practices of the brotherhoods. One of these is their gluttony and drunkenness,—one or more masses are held42, 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. Sebastian43, 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!
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 trade44 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.
3. Another evil feature of the brotherhoods is of a spiritual nature; it is a false opinion of themselves, in that they think their brotherhood is to be a benefit to no one but to themselves,—to those who are members and are on the roll or contribute. This damnably wicked opinion is an even worse evil than the first, and is one of the reasons why God has brought it about that the brotherhoods are becoming such a mockery and blasphemy of God through gluttony, drunkenness and the like. For there they learn to seek their own good, to love themselves, to be faithful only to one another, to despise others, to think themselves better than others and presume to stand higher before God than others. And thus perishes the communion of saints, the Christian love, and the true brotherhood, established in the holy sacrament. Thus a selfish love grows in them; that is, by these many external work-brotherhoods they oppose and destroy the one, inner, spiritual, essential, common brotherhood of all saints.
When God sees this perverted state of affairs, He perverts it still more, as is written in Psalm xviii45, "With the perverse thou wilt be perverted" [Ps. 18:26]; and He brings it to pass that they make themselves and their brotherhoods a mockery and a disgrace, and He casts them out from the common brotherhood of saints, which they oppose and do not make common cause with, into their brotherhood of gluttony, drunkenness and unchastity, so that they, who have neither sought nor thought of anything more than their own, may find their own; and then He blinds them that they do not recognize it as an abomination and disgrace, but adorn their unseemliness with the names of saints, as though they were doing right; beyond this He lets
Sodalities; see Introduction, p. 8, and below, pp. 137 f.
On festival days of the order and on saints' days.
The Carmelites are supposed to have been the first to organize sodalities, having organized in the fourteenth century the Sodality of Our Lady of Carmel. St. Anne was the mother of the Holy Virgin. Her sodalities were, as Kolde says, epidemic in 1520. Luther's appeal to St. Anne in the thunderstorm is well known (Comp. Köstlin-Kawerau, I, 55). There was a sodality of St. Anne, besides one of St. Augustine and one of St. Catherine, in the monastery at Erfurt in Luther's day. St. Sebastian was a martyr of the fourteenth century. His day is January 20. Comp. Arts.
A trades' guild brotherhood.
Douay Version, based on Vulgate, from which Luther quotes.