=A9 01a.43 The Lord's Supper in Luther's = Theology

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=A9 Abdel Ross Wentz ed., The Adoration of the=20 Sacrament, vol. 36, Luther's Works (Philadelphia: Fortress Press, = 1959),=20 pp. 277-98.

01a.43 The Lord's Supper in Luther's Theology ^=A9

In the first place, we have often said that the chief and foremost = thing in=20 the sacrament is the word of Christ, when he says: =93Take and eat, = this is my=20 body which is given for you.=94 Likewise also, when he took the = cup, he said:=20 =93Take and drink of it, all of you, this is the cup of a new = testament in my=20 blood which is shed for you for the forgiveness of sins. As often as you = do=20 this, do it in remembrance of me.=94 [Matthew=20 26: 26-8]=20

Everything depends on these words. Every Christian should and must = know them=20 and hold them fast. He must never let anyone take them away from him by = any=20 other kind of teaching, even though it were an angel from heaven [Gal. = 1:8].=20 They are words of life and of salvation, so that whoever believes in = them has=20 all his sins forgiven through that faith; he is a child of life and has = overcome=20 death and hell. Language cannot express how great and mighty these words = are,=20 for they are the sum and substance of the whole gospel. This is why = these words=20 are far more important than the sacrament itself, and a Christian should = make it=20 a practice to give far more attention to these words than to the = sacrament. But=20 as a matter of fact the situation everywhere is just the reverse of this = because=20 of the false teachers. They have depreciated these words in the eyes of = the=20 people, hidden them securely besides, and called attention only to the=20 sacrament. The result is that faith has been lost and the sacrament has = been=20 turned into a purely external work devoid of faith.=20

Now, in accord with this distinction between the words and the = sacrament, and=20 in view of the greater worth of the words, one must also measure the = honor that=20 is to be bestowed on the sacrament. If you accord less honor to the = words than=20 to the sacrament itself, it is a sure sign that you do not properly = understand=20 the sacrament. For example, if you bow or kneel before the sacrament, = and do not=20 do so even much more before the words of the sacrament, especially in = your=20 heart, you are really inverting the honors. For that reason it is highly = important to lead the people back from the sacrament to the words, and = to=20 accustom them to pay much more attention to the words than to the = sacrament;=20 then it would be easy to preach about honoring the sacrament. But where = this is=20 not the case, no other kind of preaching will help; there will continue = to be=20 nothing but an outward dissembling with respect to the sacrament, with = bowing,=20 bending, kneeling, and adoring, but without any spirit or faith.=20

But the honor which is to be accorded the Word is of two kinds. One = kind is=20 external, as when a person writes [its] words with big, beautiful, = glowing gold=20 or silver letters, lays it away in beautiful silk cloths, and carefully=20 preserves it. It is external honor also when one cries them aloud and = sings them=20 in stately fashion=97or out of respect keeps them secret, the = un-Christian=20 practice that formerly prevailed. But God and his Word do not care about = such=20 childish external honor.=20

The proper way to honor the Word is to fix it in your heart. The = heart is its=20 real gilded ciborium. You accord the Word more precious honor with your = heart,=20 than if you were to build a ciborium for the sacrament out of pure gold = or the=20 most costly jewels. For it is certainly true that you can have life,=20 righteousness, and salvation without the sacrament, but you cannot have = life,=20 righteousness, and salvation without the Word, even though you were to = receive=20 the sacrament not only three times a day (as the priests do at = Christmas) but=20 even three times an hour.=20

Now when I say that you should fix the Word of God in your heart I do = not=20 mean merely that you should know it and meditate on it. That is nothing. = I mean=20 rather that you should regard and esteem it as it ought to be regarded = and=20 esteemed. That is, you should hold it to be a living, eternal, = all-powerful Word=20 that can make you alive, free from sin and death, and keep you so = eternally;=20 that brings with it everything of which it speaks, namely, Christ with = his flesh=20 and blood and everything that he is and has. For it is the kind of Word = that can=20 and does do all these things, and therefore it should be so regarded. = That is=20 its own proper honor. It is not satisfied with any other kind of honor. = In=20 short, the proper honor for the Word is nothing else than a genuine = faith from=20 the bottom of one=92s heart, a faith that holds the Word to be true, = that trusts=20 it and stakes its life upon it for eternity.=20

That is what we have believed and still believe about this sacrament. = But in=20 order that we may better understand and grasp it, let us treat the = matter more=20 fully and show how so many wanton spirits have taken offense at it. In = this way=20 we will see how impossible it is to stay on the right track when the = Word is not=20 held in the highest esteem and when faith in it is not exercised.=20

In the first place, there have been some who have held that in the = sacrament=20 there is merely bread and wine, such as people otherwise eat and drink. = They=20 have taught nothing more than that the bread signifies the body and the = wine=20 signifies the blood of Christ, just as if one were to take a figure from = the Old=20 Testament and say: the bread from heaven which the Jews ate in the = wilderness=20 signifies the body of Christ or the gospel, but the bread from heaven is = not the=20 gospel or the body of Christ. It is as if I should say of baptism: = baptism is a=20 washing of the soul; that is, baptism does not actually wash the soul = but merely=20 signifies the washing whereby the soul is washed with the Word of God in = faith.=20 Those who teach this view have accorded similar honor to the sacrament = by=20 saying: the body of Christ is not there; it merely signifies the body = like a=20 symbol.=20

Now beware of such a view. Let go of reason and intellect; for they = strive in=20 vain to understand how flesh and blood can be present, and because they = do not=20 grasp it they refuse to believe it. Lay hold on the word which Christ = speaks:=20 =93Take, this is my body, this is my blood.=94 One must not do such = violence to the=20 words of God as to give to any word a meaning other than its natural = one, unless=20 there is clear and definite Scripture to do that. This is what is done = by those=20 who without any basis in Scripture take the word =93is=94 and forcibly = twist it to=20 mean the same as the word =93signifies.=94 They sneer at Christ=92s = statement: =93This=20 is my body,=94 and say it is equivalent to: =93This signifies my = body,=94 and so=20 forth. But we should and will simply stick to the words of Christ=97he = will not=20 deceive us=97and repel this error with no other sword than the fact that = Christ=20 does not say: =93This signifies my body,=94 but =93This is my body.=94=20

For if we permit such violence to be done in one passage, that = without any=20 basis in Scripture a person can say the word =93is=94 means the same as = the word=20 =93signifies,=94 then it would be impossible to stop it in any other = passage. The=20 entire Scripture would be nullified, since there would be no good reason = why=20 such violence should be valid in one passage but not in all passages. In = that=20 case one could say: That Mary is a virgin and the mother of God is = equivalent to=20 saying that Mary signifies a virgin and the mother of God. Likewise: = Christ is=20 God and man; that is, Christ signifies God and man. Likewise Rom. 1 [: = 16]: the=20 gospel is the power of God and so forth; that is, the gospel signifies = the power=20 of God. See what a horrible mess this would lead to. Therefore, since = such=20 violence cannot be allowed in other passages of Scripture, it cannot be = allowed=20 here either, that Christ=92s body is signified by the bread; because the = words=20 stand there clear, unadorned, and plain: =93This is my body=94=97unless = one can adduce=20 clear and definite passages to prove that the word =93is=94 should mean = =93signifies.=94=20

But they may quote the passage in I Cor. 10 [:4], where Paul says: = =93They all=20 drank the same spiritual drink; for they drank from the spiritual Rock = which=20 followed them, and the Rock was Christ.=94 And they may argue: Paul here = says=20 Christ was the Rock even though it is clear that Moses struck a physical = rock=20 from which they drank [Exod. 17:6]; if then it can be said in this = passage that=20 the Rock is Christ (which surely can mean nothing else than = that the=20 rock signifies Christ, because Christ cannot be a natural rock) = it can=20 also be said here that this bread signifies my body, where the = text=20 says: =93This is my body.=94=20

If they argue in that way, one should answer that their reasoning = contains=20 two great fallacies. The first is that what they attribute to the = statement in=20 St. Paul is not true. St. Paul does not say that the rock which Moses = struck is=20 Christ. His words say very plainly: They ate of the same spiritual food = of which=20 we eat, and they drank of the same spiritual drink of which we drink, = and so=20 forth. Now we certainly do not eat the physical bread from heaven and = neither do=20 we drink of the natural rock of which the Jews ate and drank in the = wilderness.=20 On the contrary, it is the spiritual bread from heaven and the spiritual = rock=20 which are identical for both them and us. Paul makes this clear himself = later on=20 when he says: =93They drank from the spiritual Rock which followed them, = which=20 Rock was Christ=94 [I Cor. 10:4], as much as to say: =93I am not = speaking of the=20 physical rock but of the spiritual Rock who had yet to come, and by this = expression I mean Christ; he is the true Rock, of whom they have eaten = as well=20 as we, because they too have believed in him as well as we.=94=20

So you see, they have been wrong in citing Paul's statement on behalf = of=20 their error. For it is true that St. Paul says: =93Christ was the = Rock.=94 He does=20 not say that Christ is signified by, but that Christ himself = actually=20 is, the spiritual Rock=97the one signified by that physical = rock. That is=20 why Paul was careful to add the word =93spiritual=94 to the word = =93Rock,=94 so that no=20 one could ever construe it to mean that physical rock. Moreover, he says = it was=20 a Rock which was yet to come, from which they drank spiritually; this = too cannot=20 be construed to mean the rock in the wilderness. Still it has not helped = that=20 St. Paul speaks so clearly and specifically about the spiritual Rock. = That is=20 the rock of which the Lord says in Matt. 16 [:18]: =93On this rock I = will build my=20 church.=94 Now certainly the Christian church cannot be built on a = physical rock,=20 but upon Christ himself through the gospel. There it will prevail = against all=20 the gates and powers of hell.=20

The second fallacy in their reasoning is this: Even if they had = demonstrated=20 that in this passage of St. Paul or anywhere else the word =93is=94 = means the same=20 as =93signifies=94 (which they nevertheless cannot do), they still would = not have=20 proved anything. For if one does find that a word has a particular = meaning in=20 one passage, that is no reason arbitrarily to impose that same meaning = on the=20 word in all other passages. For example, the fact that Christ in Matt. = 16 [:18]=20 calls himself a rock would be no warrant for me, every time I find a = rock in the=20 Scriptures, to make Christ out of it. Again, it is not proper, merely = because=20 Moses struck a rock in the wilderness [Exod. 17:6], for me to make a = physical=20 rock out of the rock in Matt. 16 [:18]. How then should one proceed?=20

One should proceed thus: Every single word should be permitted to = stand in=20 its natural meaning; no deviation should be allowed unless faith compels = it.=20 Thus the word =93rock=94 in Matt. 16 [:18] I ought to let stand in its = natural=20 meaning, that it denotes a physical rock. But faith will not permit = that; it=20 forces me away from such a natural meaning and compels me to understand = a=20 spiritual Rock. For faith will not permit me to build Christendom upon a = physical rock. Therefore when I say in this passage: =93Christ is the = Rock,=94 the=20 word =93is=94 cannot mean the same as =93Christ is signified by = the rock.=94 It=20 must mean he himself actually is the Rock. Furthermore, when I = refer to=20 Moses=92 rock in the wilderness [I Cor. 10:4] and say: =93Christ is the = physical=20 rock in the wilderness,=94 here faith compels me to understand the word = =93is=94 as=20 =93signifies,=94 so that it means: =93Christ is signified by the = physical rock of=20 Moses.=94 For faith does not permit us to hold that Christ, who is a = person, is a=20 natural stone.=20

Likewise with reference to the sacrament. If they want to say that = the bread=20 is not Christ=92s body but merely signifies it, they should = indicate=20 wherein it is contrary to faith for the bread to be the body of Christ = and the=20 wine to be his blood. For we also find the same kind of twofold = existence in the=20 world of nature. We say properly concerning a red-hot iron: =93The iron = is fire,=20 and the fire is iron.=94 We do not say: =93The fire signifies iron, and = the iron=20 signifies fire.=94 In the same way we say also concerning Christ: =93The = man is God,=20 and God is the man,=94 and not =93God signifies the man, or the man = signifies God.=94=20 Since therefore faith permits it and nowhere contradicts it, that the = bread is=20 the body of Christ, one should let the word =93is=94 stand in its own = natural=20 meaning, and under no circumstances retreat from that position, but hold = fast to=20 God=92s word that the bread is truly the body of Christ.=20

The second error involves the perversion also of the two phrases, = =93my body=94=20 and =93my blood.=94 Indeed, it gives the whole passage a different = meaning. It does=20 this by claiming that when Christ says: =93This is my body,=94 he means: = If you take=20 this bread and wine you will have a share in my body. Thus the sacrament = is=20 nothing else than a participation in the body of Christ, or, better, an=20 incorporation into his spiritual body. To implement this process of=20 incorporation he presumably instituted this bread and wine, as a sure = sign that=20 the spiritual incorporation is taking place and that the spiritual body = is being=20 realized. This is a clever sophistry. It is based on the fact that the=20 Scriptures ascribe to Christ two kinds of body: one a natural body, = which was=20 born physically of Mary, just as all other men have bodies; the other a=20 spiritual body, which is the whole Christian church, of which Christ is = the=20 head=97just as husband and wife are one body and the husband is the head = of the=20 wife, of which Paul writes in Rom. 12 [:5] and in I Cor. 12 [:27] and in = many=20 other passages.=20

So they try then to refer Christ=92s words to the participation in = his body.=20 When he says: =93This is my body,=94 that is taken to mean: =93This is = the=20 participation in my body.=94 And they cite for support the statement of = Paul in I=20 Cor. 10 [:17], =93We who are many are one loaf and one body, for we all = partake of=20 the same loaf.=94 Likewise at the same place [I Cor. 10:16] he says: = =93The cup of=20 blessing which we bless, is it not a participation in the blood of = Christ? The=20 bread which we break, is it not a participation in the body of = Christ?=94 They=20 think St. Paul has here elucidated Christ=92s words. When Christ says: = =93This is my=20 body,=94 that is supposed to be the same as saying: =93This is the = participation in=20 my body.=94 That is, he who eats the bread eats not =93my body=94 but = =93the=20 participation in my body=94; along with the others he appropriates the = benefits of=20 my body (which is not in the sacrament, but was given for you elsewhere = and is=20 now in heaven). By the eating of this bread he has a share in everything = that my=20 body has and does and suffers=97not by virtue of the bread or the = eating, but by=20 virtue of God=92s promise. It works like the water of baptism, which = cleanses the=20 soul not by virtue of the water but by virtue of God=92s promise, that = he who=20 receives baptism with water shall be saved, and so forth.=20

Such ideas do seem quite attractive to the reason=97if you want to = let them=20 interpret the words of Paul and of Christ as they please! But this is = not=20 Christian teaching, when I intrude my own ideas into the Scripture and = compel=20 Scripture to accord with them. On the contrary, the Christian way is to = make=20 clear first what the Scriptures teach and then compel my own ideas to = accord=20 with them. And who can tolerate it with good conscience when Christ=92s = statement:=20 =93This is my body, which is given for you=94 is interpreted to mean: = =93This is the=20 participation-in-my-body, which is given for you=94? For this = interpretation has=20 no basis in Scripture. =93My body=94 is a very different expression, a = very=20 different thing, from =93the participation in my body.=94=20

Since, therefore, the words of Christ: =93This is my body which is = given for=20 you=94 stand so clearly in the way and so directly contradict such an=20 interpretation, we should by no means follow this understanding of the=20 sacrament. For even Paul himself, after he has spoken in the tenth = chapter [I=20 Cor. 10:16] about the participation in the body, nevertheless in the = eleventh=20 chapter [I Cor. 11: 23-24] comes back to the words and speaks just as = Christ=20 himself spoke, and says: =93I have delivered to you what I have = received, that the=20 Lord Jesus on the night when he was betrayed took bread, gave thanks, = broke it=20 and said: =91Take and eat, this is my body which is given for you; do = this in=20 remembrance of me.=92=94 Here the words are plain and clear, that it is = not the=20 spiritual body of Christ which is present, but his natural body. For the = spiritual body was not given for us. It was his natural body that was = given=97on=20 behalf of his spiritual body, which body we are! And it is not proper in = this=20 passage for us to make of the word =93body=94 a = =93participation-in-the-body,=94 and=20 thus arbitrarily, without any basis in Scripture, to proceed in = contradiction to=20 such clear words.=20

The third error is that in the sacrament no bread remains but only = the form=20 of bread. Of course, this error is not very important if only the body = and blood=20 of Christ, together with the Word, are not taken away=97though the = papists have=20 earnestly contended and still contend for this their new doctrine. They = label as=20 heretic anyone who does not agree with them that it is a necessary = truth, that=20 no bread remains there=97that monastic fantasy buttressed by Thomas = Aquinas and=20 confirmed by the popes. But while they insist so strongly upon this, and = that=20 out of pure arbitrariness and without any foundation in Scripture, we = shall defy=20 them and hold to the contrary that real bread and wine are truly present = along=20 with the body and blood of Christ. We are glad to be labeled heretic by = such=20 imaginary Christians and naked sophists. For the gospel calls the = sacrament=20 bread. It says that the bread is the body of Christ. We shall stand by = that. We=20 are sufficiently certain, contrary to all the dreams of the sophists, = that what=20 the gospel calls bread is bread. If it deceives us, we shall take our = chances.=20

The fourth error is the worst of all and the most heretical. It was = invented=20 by the Antichrist, the pope and his followers. This error consists of = the fact=20 that they have made of the sacrament a sacrifice and a good work and = thereby=20 have deceived everybody. On this error they have built a multitude of=20 endowments, cloisters, churches, and the entire spiritual estate. This = has been=20 a commercial fairground for the papists, at which they have sold that = work and=20 sacrifice to the whole world, and have claimed to set everything = straight with=20 masses and to make satisfaction for everyone. It was not for any good = purpose=20 that the devil let the papists retain the body and blood of Christ in = the=20 sacrament. On the contrary he has caused them on their commercial = fairground to=20 deal with Christ as the Jews dealt with him that night in Caiaphas=92 = house when=20 he had been betrayed into their hands [Matt. 26:57-68]. There would not = have=20 been so many and such terrible sins if the sacrament had been entirely=20 renounced, just as those who did not crucify Christ did not commit such = great=20 sins as the Jews did who seized him and put him to death.=20

Although I have dealt many a sharp thrust against this kind of error, = nevertheless I am obliged on this occasion also to say a few things = about it. To=20 protect yourself against this abominable error you should hold fast to = the word=20 that says: =93Take and eat, this is my body.=94 This word is the whole = gospel. You=20 will observe and understand that it says nothing about a sacrifice or a = good=20 work but about a present and a gift, which Christ offers and gives to = us, and=20 which we should receive and with faith appropriate and hold fast. He = tells you=20 to take and keep, and would you make an offering of it and give it away? = How can=20 you say to God: =93I give you your Word=94? Neither can you say to = another person:=20 =93I am offering God his Word on your behalf.=94 On the contrary, you = should say:=20 =93Dear Lord, since you say that you freely give it to me, I receive it = with=20 gratitude and joy.=94 Just as you cannot make out of the gospel a = sacrifice or a=20 work, so you cannot make a sacrifice or a work out of this sacrament; = for this=20 sacrament is the gospel.=20

Therefore, in this matter no one can achieve anything for another = person.=20 Each one must believe for himself, just as I must believe all the = Gospels for=20 myself. I cannot hear or believe or keep for any one else so much as a = single=20 letter of the gospel even as I cannot be baptized for any one else. But = a good=20 work I can always do to another person and for another person. Indeed, I = have to=20 do them for somebody else or they are not good works. For example, I can = pray=20 for you, serve you, work for you, suffer for you, and so forth. There is = a great=20 difference between faith and good works, just as vast as the difference = in value=20 between the tree and the fruit. Fruits disappear and return each year, = but the=20 tree remains always. Faith also remains always, but works disappear. In = such a=20 shameful way have they misled and deceived us that we go looking for = good works=20 and fruits when we should be looking for faith and the tree.=20

Be careful, therefore, to stay on the track. Don=92t let anyone pull = you away=20 from the Word through any statement of man, be it Augustine, Jerome, = Bernard, or=20 even an angel [Gal. 1:8]. =93The elect will be led astray,=94 says = Christ [Matt.=20 24:24]. Therefore we cannot build on the mere word of one of the elect = saints,=20 without Scripture. Christ has warned us faithfully enough, and our own=20 experience has probably taught us, that saintly men can make mistakes = and have=20 made mistakes. If our opponents complain that we have degraded and = dishonored=20 the sacrament because we have not let it become a sacrifice, then answer = that we=20 have not let the sacrament become a sacrifice for the very reason that = we do not=20 want to degrade and dishonor it as they do. It is a great degradation of = the=20 sacrament when a person ascribes nothing more to it than he ascribes to = a good=20 work. No good work can free us of our sins or give us grace or life or=20 salvation. But this sacrament does give life, grace, and blessedness, = for it is=20 a fountain of life and of blessedness.=20

This is enough about the errors in the interpretation of this = sacrament. Now=20 we come to the subject at hand, the adoration of the sacrament.=20

The Adoration of the Sacrament

In John 4 [:20-24], the Samaritan woman asked the Lord where one = should=20 worship. Jesus answered her: =93Woman, I tell you, the hour is coming = when neither=20 on this mountain nor in Jerusalem will you worship the Father. You = worship what=20 you do not know; we worship what we know, for salvation is from the = Jews. But=20 the hour is coming, and now is, when the true worshipers will worship = the Father=20 spiritually and truly, for the Father also seeks such worshipers. God is = a=20 spirit, and he who worships him must worship him spiritually and = truly.=94=20

From these words we understand that there are two kinds of worship: = one=20 outward and physical, the other inward and spiritual. It is outward = worship when=20 you choose outward places and gestures to express it, as when in the = church or=20 before the altar or the sacrament you prostrate yourself, kneel, bend = your body,=20 bow your head, look up toward heaven, speak with your mouth and do = similar=20 things that can be done outwardly and are signs by which you outwardly=20 acknowledge your God or overlord. But in this passage Christ rejects = such=20 worship if it takes place with the idea that it is pleasing to God and = is enough=20 in itself without any inward spiritual worship, as the Jews maintained. = But=20 where the inward worship accompanies it, it is well and good, as the = patriarchs,=20 prophets, apostles, and all the saints have done.=20

For when Christ says here: =93Neither on this mountain nor in = Jerusalem will=20 you worship=94 [John 4:21], he certainly rejects all outward places, but = in such a=20 way as to make all places free. His intention is to set consciences = free. It is=20 as if he were to say: =93I desire that henceforth no outward place shall = be=20 regarded as necessary for worship, as when you say that one must worship = in=20 Jerusalem or on this mountain, but that all places shall now be free for = worship, as has hitherto not been the case. If the spiritual worship is = present,=20 you may worship also outwardly, whether you be in Jerusalem or on this = mountain,=20 in the house or out in the field, in Persia or in Greece. But hitherto = one could=20 worship only in Jerusalem, or at least facing Jerusalem, no matter what = part of=20 the world he was in.=94=20

Now where outward worship is all alone, there is downright hypocrisy = and=20 actual mockery of God. There our Lord receives the same kind of honor as = that=20 which the Jews gave him when during his Passion they knelt before him = and said:=20 =93Hail, King of the Jews=94 [Matt. 27:29]. For when there is no = spiritual worship,=20 it cannot be meant earnestly and it does not come from the heart. And if = it does=20 not come from the heart, it is certainly a mockery of God. Alas, this = kind of=20 worship fills the whole world today in all its corners. The mockery is = now in=20 full swing which the Jews began during Christ=92s Passion when they = called him the=20 =93King of the Jews.=94 For there are so many churches and services of = divine=20 worship on every hand, and yet there is scarcely one in a thousand who = honor God=20 with spiritual worship. Instead they all mock him with the outward, = hypocritical=20 worship. And this mockery of Christ takes place especially in all the = masses and=20 in the monstrance at Easter and on Corpus Christi day. For at those = times he=20 receives great outward honor, but it is pure mockery because it is = without=20 faith.=20

Therefore, where there is no faith and spiritual worship, it is = better to=20 stay far away. And one should not celebrate mass where there are no real = and=20 genuine Christians. Until such Christians are present one should abandon = the=20 monstrances and the Corpus Christi processions, because there is no need = for=20 them; they serve no useful purpose and they only dishonor the sacrament = with=20 gross hypocrisy and mockery. Moreover, the monasteries and foundations = of=20 charity should be provided with believing priests and monks, or else = they should=20 be dissolved. For their chief work is mere outward worship and they = think they=20 have accomplished their purpose if they do a lot of outward kneeling, = bending,=20 and bowing. And the pope has assigned indulgences to such processions = and=20 honoring of the sacrament and so has filled the world with Jews who = worship=20 Christ in mockery [Matt. 27:29].=20

The second kind of worship is true and spiritual. It is free in all = external=20 matters, so that it does not require the worshiper to use special places = or to=20 employ special gestures. For every man can engage in this kind of = worship=20 wherever he may be or go or stay, even in the field, or sick in bed, or = captive=20 in prison; and not only in the churches or chapels, before the altar, or = on his=20 knees. But I suppose there are in reality many people who do not know = what is=20 meant by the word =93worship=94 and do not see any difference between = praying=20 [beten] and worshiping [anbeten]. Let us therefore = first=20 clarify this distinction; then it will be easier to instruct concerning = true=20 worship.=20

Worship [anbeten] is not a matter of the mouth, like = praying,=20 petitioning, and pleading. For to pray [beten] is really to = repeat the=20 words of a prayer such as the Psalms or the Lord=92s Prayer. But to = petition=20 [bitten] is to accompany such a spoken prayer with one=92s own = special=20 need and indicate it by name, just as the Lord=92s Prayer contains seven = such=20 petitions, and so forth. To plead [flehen] is to go beyond the = petition=20 in one's prayer and to admonish God through something that He prizes = very=20 highly, such as his mercy, name, honor, truth, or through Christ, and so = forth.=20 In addition there is also intercession for others, and praise and = thanksgiving.=20 All of this is a work of the mouth.=20

Worship [anbeten] is nothing of the sort. It is not a = function of=20 the mouth but of the whole body. It is to bow the head, bend the body, = fall on=20 the knees, prostrate one=92s self, and so forth, and to do such things = as a sign=20 and acknowledgment of an authority and power; just as people bow in = silence=20 before secular princes and lords, and just as popes, bishops, abbots, = and people=20 generally, have themselves honored and adored [ehrbieten] by = bowing and=20 kneeling, and so forth. Such outward adoration [ehrbietunge] is = what=20 the Scriptures really mean by worship [anbeten]. It is out of a = complete misunderstanding that the little word adorare is = translated=20 =93worship=94 [anbeten], because the latter has too strong a = connotation of=20 praying with the mouth. Were It not such a common usage, it would still = be a=20 good thing if we were to say =93adoration=94 [ehrbieten] =97or = =93bowing=94=20 [neygen] as the Hebrew has it=97instead of =93worship=94 = [anbeten].=20 We read in the Scriptures that worship [anbeten] or adoration=20 [ehrbieten] is rendered outwardly both to God and to kings = without=20 distinction, just as bowing and kneeling are still rendered outwardly = both to=20 God and to men.=20

From this understanding of outward worship you will also understand = what=20 Christ meant by true spiritual worship. It is the adoration or bowing of = the=20 heart, so that from the bottom of your heart you thereby show and = confess=20 yourself to be his subordinate creature. For from this you see that true = worship=20 can be nothing else than faith; it is faith=92s sublimest activity with = respect to=20 God. For no one is capable of such heartfelt confession, adoration, = bending, and=20 bowing (or whatever you want to call it) before God in his heart, unless = he=20 unwaveringly holds God to be his Lord and Father, from whom he receives = and will=20 receive all good things, and through whom, without any merit on his = part, he is=20 redeemed and preserved from all sins and evil.=20

In a word, where there is none of this heartfelt trust and confidence = that=20 comes from a true and living faith, concerning which I have spoken so = often,=20 there can be no true worship, because there God is not recognized with = the=20 heartfelt confidence of faith. Therefore it is also impossible for him = to be=20 confessed, honored, and adored. For although people may with their = mouths call=20 him God and Father and outwardly adore him, nevertheless the heart is = faithless=20 and the result is lies and hypocrisy. But where worship is offered from = the=20 heart, there follows quite properly also that outward bowing, bending, = kneeling,=20 and adoration with the body. For this reason it is not possible to = maintain a=20 distinction in the New Testament between the worship [anbeten] = of God=20 and that of a man. For people bow, bend, and kneel before both alike; = only with=20 respect to God they lift their eyes and faces to heaven. But inwardly in = the=20 heart the difference is greater than that between heaven and earth; for = the=20 heart holds God to be God, but the prince it holds to be a man.=20

Now to come back to the sacrament: he who does not believe that = Christ=92s body=20 and blood are present does well not to worship either with his spirit or = with=20 his body. But he who does believe, as sufficient demonstration has shown = it=20 ought to be believed, can surely not withhold his adoration of the body = and=20 blood of Christ without sinning. For I must always confess that Christ = is=20 present when his body and blood are present. His words do not lie to me, = and he=20 is not separated from his body and blood. And when he lay dead in the = grave, he=20 was still Christ and worthy of his honor, even when there was no longer = any=20 blood in him. Moreover, we must honor and adore one another, as Paul = teaches in=20 Rom. 12 [:10], for the sake of Christ, who dwells in us spiritually = through our=20 faith.=20

It is, of course, true that there is a distinction between Christ = sitting on=20 high in heaven, and being in the sacrament and in the hearts of = believers. For=20 certainly he ascended to heaven so that men should and must worship him = there=20 and confess him to be the Lord, mighty over all things (Phil. 2 = [:10-11]). But=20 he is present in the sacrament and in the hearts of believers not really = because=20 he wants to be worshiped there, but because he wants there to work with = us and=20 help us; just as he also came to earth in the flesh not that men should = worship=20 him, but to serve us, as he himself said: =93I have not come to be = served but to=20 serve and to give my life for many=94 [Matt. 20:28].=20

But from this it does not follow that one should not worship him. For = many=20 people worshiped him when he was upon earth and he accepted it too, such = as the=20 three kings at the manger [Matt. 2:11], the blind man [John 9:38], and = many=20 others. Nevertheless, his state at that time was not yet the state of = his honor=20 and glory, for which nothing but worship and adoration is fitting. There = had to=20 be freedom to worship or not to worship, because no definite command had = been=20 given to worship him before he was glorified. That is why he allowed = himself to=20 be worshiped at times, and at other times not to be worshiped. Likewise, = here in=20 the sacrament and in all believing hearts it should be left a matter of = freedom,=20 in order that we may be assured that he gave no command about worshiping = him in=20 the sacrament or in believing hearts. Moreover, that is not the reason = for his=20 presence there. Nevertheless, one should not withhold from him such = worship and=20 adoration either; but freely give it, if the proper time and occasion = presents=20 itself, or omit it.=20

For that reason we say now that one should not condemn people or = accuse them=20 of heresy if they do not adore the sacrament, for there is no command to = that=20 effect and it is not for that purpose that Christ is present. Just as we = read=20 that the apostles did not adore the sacrament since they were sitting = and eating=20 at table [Matt. 26:20, 26]. On the other hand, one should not condemn = and accuse=20 of heresy people who do adore the sacrament. For although Christ has not = commanded it, neither has he forbidden it, but often accepted it. Free, = free it=20 must be, according as one is disposed in his heart and has opportunity.=20 Therefore both parties are to be blamed when they take a stand on either = of=20 these two sides and quarrel over this matter and condemn one another, = and both=20 of them miss the middle way. The first group would like to compel people = not to=20 adore the sacrament, as if Christ were not there at all; and the other = group=20 would like to compel people to adore it, as if Christ=92s state of glory = were in=20 the sacrament as it is in heaven.=20

With this kind of quarreling they both get off the track, so that = they=20 emphasize the sacrament and neglect the words. The sacrament then = becomes a mere=20 work and faith perishes. For while they busy themselves trying to decide = how=20 they may properly honor Christ and do him abundant service, they never = do get=20 around to considering what he does for them in the sacrament and why he = is there=20 and what they are supposed to receive from him, just as if he were there = solely=20 for the sake of their worship and service. We have it backwards when in = the=20 sacrament we think only of the works that we ourselves might do and = accomplish=20 for the sacrament, and pay no attention to the works that the sacrament = is=20 supposed to do and accomplish for us.=20

And so I repeat what I have said above, that a person should note = carefully=20 these two things in the sacrament: first, the Word; and second, the = bread and=20 wine. The words teach you to give thought and attention to why Christ is = present; they will cause you to forget your work and to wait only upon = his. For=20 a sacrament is a matter of faith, because in it only the works of God = proceed=20 and are effected=97through his Word! Therefore, those who consider the = sacrament=20 to be thus in the Word will forget both worship and adoration. That is = what the=20 apostles did at the Supper [Matt. 26:26] and yet without any doubt they = were=20 most acceptable and did him the proper honor. They acted just as one = does when=20 he hears the gospel the Word of God=97to which the highest honor is = nonetheless=20 due because God is nearer in it than Christ is in the bread and wine. = Yet no one=20 thinks of bowing before the gospel; instead everyone sits still and in = listening=20 gives no thought whatever to the kind of honor he will do to the Word.=20

Bread and wine, or the body and blood of Christ, regarded without the = words,=20 will teach you to give thought and attention to your own works. They = will drive=20 you away from pondering God=92s work and the reason why he is present, = so that you=20 will be quite anxious to do a lot for him, and will not let anything be = done for=20 you. Thus the sacrament becomes purely a matter of works. But if you = first=20 exercise faith rightly, at the most important point, namely, with = respect to the=20 words, then the adoration of the sacrament will afterwards follow = beautifully in=20 its own place; and if it did not follow, that would be no sin. But where = faith,=20 the most important thing, is not right and is not exercised with respect = to the=20 Word, there one cannot teach anybody properly to worship, even if he = were to=20 write the world full of books.=20

Now, therefore, let me describe in order four groups of people. The = first are=20 those whose entire interest is in the words of this sacrament, so that = they feed=20 their faith; they receive the bread and wine with the body and blood of = Christ=20 as a sure sign of that Word and of faith. These are the most secure and = the=20 best. They probably seldom descend so low as to bother themselves about=20 worshiping and adoring, for they pay attention to the work God does to = them and=20 forget about the works they do for the sacrament.=20

The second group are those who exercise the right sort of faith, and = then=20 descend to their own works and worship Christ spiritually in the = sacrament. That=20 is, they bow inwardly with their hearts and confess him as their Lord, = who does=20 all things within them; and they prove their inward worship by outwardly = bowing,=20 bending, and kneeling with the body.=20

The third group are those who worship him inwardly only. The fourth = group are=20 those who worship him outwardly only. These last are completely = worthless, and I=20 have already said enough about them. Nevertheless, you can see that = adoration of=20 this sacrament is a dangerous procedure if the Word and faith are not=20 inculcated; so much so that I really think it would be better to follow = the=20 example of the apostles and not worship, than to follow our custom and = worship.=20 Not that adoration is wrong, but simply because there is less danger in = not=20 adoring than in adoring; because human nature tends so easily to = emphasize its=20 own works and to neglect God=92s work, and the sacrament will not admit = of that.=20 But what more should I say? For this sacrament and for every work of God = there=20 must be Christians. Where there are no Christians, it will be done = wrong, please=20 God, whether they adore or not.=20

There have also been many who have been concerned about how the soul = and the=20 spirit of Christ, and thereby the Godhead, the Father and the Holy = Spirit, is in=20 the sacrament. It is a wonder they have not included in their concern = the angels=20 also and finally the whole world. All these are the thoughts of idle = souls and=20 empty hearts, who forget the words and works of God in this sacrament = and give=20 themselves over to their own thoughts and words. The more simply you = stick to=20 the words of the sacrament the better it will be for you. So let go of = their=20 dreams: =93concomitantly,=94 =93through concomitance,=94 and other = things like that And=20 hold fast to these truths:=20

First, that you lay hold on the words: =93This is my body which is = given for=20 you,=94 and so forth. Eat and drink there, and nourish your faith. Then = take also=20 the body and blood as tokens of these words of God. And say to yourself: = I am=20 not commanded to investigate or to know how God, the Father, the Son and = the=20 Holy Spirit, or how the soul of Christ is in the sacrament. For me it is = enough=20 to know that the Word which I hear and the body which I receive are = truly the=20 Word and body of my Lord and God. Let the subtle and unbelieving = sophists=20 inquire about such secondary matters and employ their magic to bring = deity into=20 the sacrament.=20

The body which you receive, the Word which you hear, are the body and = Word of=20 him who holds the whole world in his hand and who inhabits it from = beginning to=20 end. Let this be sufficient for you.=20

= Back to=20 Top of Document

Return=20 to Theologians' Reformation: Luther case-study

<= IMG=20 src=3D"http://www.leedstrinity.ac.uk/histcourse/reformat/contents.gif"> <= BR>
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=A9 Abdel Ross Wentz ed., The Adoration of the=20 Sacrament, vol. 36, Luther's Works (Philadelphia: Fortress Press, = 1959),=20 pp. 277-98.

01a.43 The Lord's Supper in Luther's Theology =A9

The Adoration of the Sacrament

01a.43 The Lord's Supper in Luther's Theology ^=A9