Works of Martin Luther, with Introductions and Notes · Martin Luther
JESUS[1]
6. If man is to deal with God and receive anything from Him, it must happen in this wise, not that man begin lay the first stone, but that God alone, without any entreaty or desire of man, must first come and give him a promise.[3] This word of God is the beginning, the foundation, the rock, upon which afterward all works, words and thoughts of man must build. This word man must gratefully accept, and faithfully believe the divine promise, and by no means doubt that it is and comes to pass just as He promises. This trust and faith is the beginning, middle, and end of all works and righteousness. For, because man does God the honor of regarding and confessing Him as true. He becomes to him a gracious God, Who in turn honors him and regards and confesses him as true. Thus it is not possible that man, of his own reason and strength, should by works ascend to heaven and anticipate God, moving Him to be gracious; but God must anticipate all works and thoughts, and make a promise clearly expressed in words, which man then takes and keeps with a good, firm faith. Then follows the Holy Spirit, Who is given him because of this same faith.
7. Such a promise was given to Adam after his fall, when God spake to the serpent: "I will put enmity between thee and the woman, between her seed and thy seed: she shall crush thy head; and thou shalt lie in wait for her foot." [Gen. 3:15] [4] In these words, however obscurely, God promises help to human nature, namely, that by a woman the devil shall again be overcome. This promise of God sustained Adam and Eve and all their children until the time of Noah; in this they believed, and by this faith they were saved; else they had despaired. [Gen. 9:9 f.] In like manner, after the flood, He made a covenant with Noah and his children, until the time of Abraham (Genesis xii), whom He summoned out of his fatherland [Gen. 12:1, 3], and promised that in his seed all nations should be blessed [Gen. 18:18]. This promise Abraham believed and obeyed, and thereby was justified and became the friend of God. [Gen. 22:18; 15:6] In the same book this promise to Abraham is many times repeated, enlarged and made more definite, until Isaac is promised him, who was to be the seed from which Christ and every blessing should come. In this faith upon the promise Abraham's children were kept until the time of Christ, although in the mean time it was continually renewed and made more definite by David and many prophets This promise the Lord in the Gospel calls "Abraham's bosom," [Luke 16:22, 23] because in it were kept all who with a right faith clung thereto, and, with Abraham, waited for Christ Then came Moses, who declared the same promise under many forms in the Law. [Ex. 3:6, 7, 8] Through him God promised the people of Israel the land of Canaan, while they were still in Egypt; which promise they believed, and by it they were sustained and led into that land.
Since then it is nothing else than a testament, the first and by far the best preparation for the mass is a hungry soul and a firm joyful faith of the heart accepting such a testament Who would not go with great and joyful desire, hope and comfort, and demand a thousand _gulden_, if he knew that at a certain place they had been bequeathed him; especially if there were no other condition than that he remember, honor, and praise the testator? So, in this matter, you must above all else take heed to your heart, that you believe the words of Christ, and admit their truth, when He says to you and to all: "This is My blood, a new testament, by which I bequeath you forgiveness of all sins and eternal life." How could you do Him greater dishonor and show greater disrespect to the holy mass than by not believing or by doubting? For He desired this to be so certain that He Himself even died for it. Surely such doubt would be naught else than denying and blaspheming Christ's sufferings and death, and every blessing which He has thereby obtained.
14. For this reason, I have said, everything depends upon the words of this sacrament, which are the words of Christ, and which we verily should set in pure gold and precious stones, and keep nothing more diligently before the eyes of the heart, that faith be exercised thereby. Let another pray, fast, go to confession, prepare himself for mass and the sacrament as he will. Do thou the same, but know that all that is pure fool's-work and self-deception, if you do not set before you the words of the testament and arouse yourself to believe and desire them. A long time would you have to polish your shoes, pick the lint[7] off your clothes, and deck yourself out to get an inheritance, if you had no letter and seal with which you could prove your right to it. But if you have letter and seal, and believe, desire, and seek it, it must be given you, even though you were scaly, scabby, stinking and most unclean. So if you would receive this sacrament and testament worthily, see to it that you bring forward these living words of Christ, rely thereon with a strong faith, and desire what Christ has therein promised you: then it will be given you, then are you worthy and well prepared. This faith and confidence must and will make you joyful, and awaken a bold love for Christ, by means of which you will begin with joy to lead a really good life and with all your heart to flee from sin. For he who loves Christ will surely do what pleases Him, and leave undone what does not please Him. But who will love Him except he taste the riches of this testament which Christ, out of pure mercy, has freely bequeathed to poor sinners? This taste comes by the faith which believes and trusts the testament and promise. If Abraham had not believed the promise of God he would never have amounted to anything. Just as certainly, then, as Abraham, Noah, and David accepted and believed their promises: so certainly must we also accept and believe this testament and promise.
But would to God that we Germans could say mass in German, and sing these "most secret" words loudest of all! Why should not we Germans say mass in our own language, when the Latins, Greeks and many others observe mass in their language? Why should we not also keep secret the words of baptism: "I baptise thee in the name of the Father and of the Son and of the Holy Ghost, Amen"? [Matt. 28:19] If every one may speak in German, and aloud, these words, which are no less the holy Word and promise of God, why should not every one also be permitted to hear and speak those words of the mass aloud and in German? [Sidenote: Word and Sign in the Sacraments] 17. Let us learn, then, that in every covenant[9] of God there are two things which one must consider; these are Word and Sign. In baptism these are the words of the baptiser and the dipping in water.[10] In the mass they are the words and the bread and wine. The words are the divine covenant, promise and testament. The signs are sacraments, that is sacred signs. Now since the testament is far more important than the sacrament, so the words are much more important than the signs. For the signs might be lacking, if only one have the words, and thus one might be saved without sacrament, yet not without testament. For I can daily enjoy the sacrament in the mass, if I only keep before my eyes the testament, that is, the words and covenant of Christ, and feed and strengthen my faith thereby.
We see, then, that the best and greatest part of all sacraments and of the mass is the words and covenant of God, without which the sacraments are dead and are nothing at all; like a body without a soul, a cask without wine, a purse without gold, a type without fulfilment, a letter without spirit, a sheath without a knife, and the like; whence it is true that when we use, hear, or see the mass without the words or testament, and look only to the sacrament and sign, we do not even half keep the mass. For sacrament without testament is keeping the case without the jewel, quite an unequal separation and division. [Sidenote: The Testament ignored] 18. I fear, therefore, that there is at present more idolatry in Christendom through the masses than ever occurred among the Jews. For we hear nowhere that the mass is directed toward the feeding and strengthening of faith, for which alone it was ordained by Christ, but is only used as a sacrament without the testament.
Many have written of the fruits of the mass, and indeed have greatly exalted them; nor do I question the value of these fruits. But take heed that you regard them all, compared to this one thing, as the body compared to the soul. God has here prepared for our faith a pasture, table and feast; [Ps. 23] but faith is fed with nothing except the Word of God alone. Therefore you must take heed above all things to the words, exalt them, highly esteem them, and hold them fast; then you will have not simply the little drops of blessing[11] that drip from the mass, but the very head-waters of faith, from which springs and flows all that is good, as the Lord says in John vii, "Whosoever believeth in Me, out of his belly shall flow streams of living water" [John 4:14, 15]; again: "Whosoever shall drink of the water which I give, he shall never thirst, and there shall be in him a spring of living water unto everlasting life." We see, then, the first abuse of the mass is this--that we have lost the chief blessing, to wit, the testament and the faith. What consequences this has had we now shall see. 19. It follows of necessity, where faith and the Word or promise of God decline or are neglected, that there arise in their place works and a false, presumptuous trust in them. For where there is no promise of God there is no faith. Where there is no faith, there everyone presumptuously undertakes to better himself by means of works, and to make himself well-pleasing to God. When this happens, false security and presumption arise therefrom, as though man were well-pleasing to God because of his own works. When this does not happen, the conscience has no rest, and knows not what to do, that it may become well-pleasing to God.
This is all easily understood, if one only considers what the mass really is, namely, a testament and sacrament; that is, God's Word and promise, together with a sacred sign, the bread and the wine, under which Christ's body and blood are truly present. For by what process of reasoning could a man be said to do a good work for another when, like the others, he comes as one in need, and takes to himself the words and sign of God in which God promises and grants him grace and help? Surely, to receive God's Word, sign, and grace is not the imparting of good, or the doing of a good work, but is simply a "taking to oneself." [Sidenote: Abuses of the Mass: 3. The Mass as a Sacrifice] 21. Now, since the whole world has made a sacrifice of the mass, wherein they bring an offering to God, which without doubt is the third and very worst abuse, we must dearly distinguish between what we offer and what we do not offer in the mass.
For afterward, when the priest, in the "low mass," [15] elevates the blessed host and cup, there is not a word said about the sacrifice, where he should most of all make mention of the sacrifice, if the mass were a sacrifice: but, as I have said above,[16] he elevates it not toward God, but toward us, to remind us of the testament, and to incite us to faith in the same. In like manner, when he receives or administers the sacrament, he does not mention the sacrifice by a single word; which must and should be done were the sacrament a sacrifice. Therefore, the mass dare not and cannot be called or be a sacrifice because of the sacrament, but only because of the food which is gathered and the prayer with which God is thanked and with which it is blessed. [Sidenote: The Offering at the Mass] 23. Now the custom of gathering food and money at the mass has fallen into disuse, and not more than a trace of it remains in the offering of the _pfennig_ on the high festivals, and especially on Easter Day, when they still bring cakes, meat, eggs, etc., to church to be blessed. Now in place of such offerings and collections, endowed churches, monastic houses and hospitals have been erected, and should be maintained for the sole purpose that the needy in every city may be given all they need, that there be no beggar or needy one among the Christians, but that each and all may have from the mass enough for body and soul.
24. Now if you ask what is left in the mass to give it the name of a sacrifice, since so much is said in the Office about the sacrifice, I answer: Nothing is left. For, to be brief and to the point, we must let the mass be a sacrament and testament, and this is not and cannot be a sacrifice any more than the other sacraments--baptism, confirmation, penance, extreme unction, etc.--are sacrifices.[17] Otherwise we should lose the Gospel, Christ, the comfort of the sacrament and every grace of God. Therefore we must separate the mass clearly and distinctly from the prayers and ceremonies which have been added by the holy fathers, and keep the two as far apart as heaven and earth, that the mass may remain nothing else than the testament and sacrament comprehended in the words of Christ. What there is over and beyond these words we are to regard, in comparison with the words of Christ, as we regard the monstrance[18] and corporal[19] in comparison with the host and the sacrament itself; and these we regard as nothing but additions for the reverent and seemly administration of the sacrament. Now just as we regard the monstrance, corporal and altar-cloths compared with the sacrament, so we are to look upon all added words, works and ceremonies of the mass compared with the words of Christ Himself, in which He gives and ordains this testament. For if the mass or sacrament were a sacrifice, we would have to say that it is a mass and sacrifice when the sacrament is brought to the sick in their home, or when those in health receive it in the church, and that there are as many masses and sacrifices as the number of those who approach the sacrament. If in this case it is not a sacrifice, how is it a sacrifice in the hand of the priest, since it is still one and the same sacrament, one and the same use, one and the same benefit, and in all respects the same sacrament and testament with all of us?
For so has Christ promised; where two are gathered together in His name there He is in the midst of them, and where two agree on earth as touching anything that they shall ask, all shall be done that they ask. [Matt. 18:19, 20] How much more shall they obtain what they ask, when a whole city comes together to praise God and to pray with one accord! We would not need many indulgence-letters if we proceeded aright in this matter. Souls also would easily be redeemed from purgatory and innumerable blessings would follow. But, alas! that is not the way it goes. Everything is reversed; what the mass is intended to do, we take upon us and want to do ourselves; what we ought to do we give over to the mass. All this is the work of unlearned, false preachers.
27. Few, however, understand the mass in this way. For they suppose that only the priest offers the mass as a sacrifice before God, although this is done and should be done by everyone who receives the sacrament, yea, also by those who are present at the mass and do not receive the sacrament. Furthermore, such offering of sacrifice every Christian may make, wherever he is and at all times, as St. Paul says: "Let us offer the sacrifice of praise continually through Him," [Heb. 13:15] and Psalm cx: "Thou art a priest forever." [Ps. 110:4] If He is a priest forever, then He is at all times a priest and is offering sacrifices without ceasing before God. But we cannot be continually the same, and therefore the mass has been instituted that we may there come together and offer such sacrifice in common.
All such, then, wherever they may be, are true priests, observe the mass aright and also obtain by it what they desire. For faith must do everything. It alone is the true priestly office and permits no one else to take its place. Therefore all Christians are priests; the men, priests, the women, priestesses, be they young or old, masters or servants, mistresses or maids, learned or unlearned. Here there is no difference, unless faith be unequal. Again, all who do not have such faith, but presume to make much of the mass as a sacrifice, and perform this office before God, are figure-heads. They observe mass outwardly and do not themselves know what they are doing, and cannot be well pleasing to God. For without true faith it is impossible to please Him, as St. Paul says in Hebrews xi. [Heb. 11:6] Now there are many who, hidden in their hearts, have such true faith, and themselves know not of it; many there are who do not have it, and of this, too, they are unaware. [Sidenote: Masses for the Dead] 39. It has become a wide-spread custom to found masses for the dead, and many books have been written about it. If we ask now, Of what benefit are the masses celebrated for the souls which are kept in purgatory? the answer is: What is custom! God's Word must prevail and remain true, to wit, that the mass is nothing else than a testament and sacrament of God, and cannot be a good work or a sacrifice, although it may be taken to include sacrifice and good works, as was said above.[21]
There is no doubt, therefore, that whoever observes mass without the faith aforementioned benefits neither himself nor any one else. For the sacrament in itself, without faith, does nothing; nay, God Himself, Who indeed doeth all things, does and can do good to no one unless he firmly believes Him; how much less can the sacrament. It is easy to say, a mass is effective whether it be performed by a pious or a wicked priest, that it is acceptable _opere operati_, not _opere operantis_.[22] But to produce no other argument except that many say this, and it has become a custom, is poor proof that it is right. Many have praised pleasures and riches and have grown accustomed to them; that does not make them right; we should produce Scripture or reason for it. Therefore let us take heed lest we be made fools. I cannot conclude that the institution of so many masses and requiems can be without abuse, especially since all this is done as a good work and sacrifice by which to pay God, whereas in the mass there is nothing else than the reception and enjoyment of divine grace, promised and given us in His testament and sacrament.
30. I will gladly agree that the faith which I have called[23] the true priestly office, which makes of us all priests and priestesses, through which in connection with the sacrament we offer ourselves, our need, prayer, praise and thanksgiving in Christ and through Christ, and thereby offer Christ before God, that is, give Him cause and move Him to offer Himself for us and us with Himself--this faith, I say, is truly able to do all things in heaven, earth, hell and purgatory, and to this faith no one can ascribe too much. And as I have said above,[24] if Christ promises to two persons the answers to all their prayers [Matt. 18:19], how much more may so many obtain from Him what they desire! I know full well that some will be very ready to call me a heretic in this. But, dear fellow, you should also consider whether you can prove as easily as you slander. I have read all that, and I know the books on which you rely, so you need not think I do not know your art. But I say that your art has no foundation, and that you cannot defend it, and that out of a sacrament or testament of God you will never make a sacrifice or a work of satisfaction, and, indeed, satisfaction itself is more of a human than a divine law.[25]
Therefore my advice is, let us hold fast to that which is sure[26] and let the uncertain go; that is, if we would help these poor souls in purgatory or any one else, let us not take the risk of relying upon the mass as a sufficient work, but rather come together to mass, and with priestly faith[27] present every besetting need, in Christ and with Christ, praying for the souls [of the departed], and not doubting that we will be heard. Thus we may be sure that the soul is redeemed. For the faith which rests on the promise of Christ never deceives nor fails. [Sidenote: The Need for the Sacrament] 31. So we read that St. Monica, St Augustine's mother, on her death-bed, desired to be remembered in the mass.[28] If the mass were sufficient of itself to help everyone, what need would there be for faith and prayer? But you might say, if this is true, anyone might observe mass and offer such a sacrifice, even in the open fields. For every one may indeed have such a faith in Christ in the open fields, and offer and commit to Him his prayer, praise, need and cause, to bring it before God in heaven, and besides he may also think of the sacrament and testament, heartily desire it, and in this way spiritually receive it. For he who desires it and believes, receives it spiritually, as St. Augustine teaches.[29]
What need is there then to observe mass in the churches? I answer: It is true, such faith is enough, and truly accomplishes everything, but how could you think of this faith, sacrifice, sacrament and testament if it were not visibly administered in certain designated places and churches? The same is true in the case of baptism and absolution, although faith is sufficient without them, where no more can be done; still if there were no place for their administration, who could think of them and believe in them, or who could know or say anything of them? Moreover, since God has so ordered this sacrament, we must not despise it, but receive it with great reverence, praise and gratitude. For if there were no other reason why we should observe mass outwardly and not be satisfied with inward faith alone, yet were this sufficient, that God so orders and wills it. And His will ought to please us above all things and be sufficient reason to do or omit anything. There is also this advantage: since we are still living in the flesh and are not all perfect enough to rule ourselves in spirit, we need to come together to enkindle such a faith in one another by example, prayer, praise, and thanksgiving, as I have said above,[30] and through the outward seeing and receiving of the sacrament and testament to move each other to the increase of this faith. There are many saints, who like St. Paul the Hermit,[31] remained for years in the desert without mass, and yet were never without mass. But such a high spiritual example cannot be imitated by everyone or by the whole Church.
Ideas discussed in this chapter
Text from Project Gutenberg, public domain in the United States.