The Lord's Supper

Having treated holy baptism from a threefold point of view, we find it expedient to speak of the second Sacrament likewise under the three headings: What it is, what its benefits are, and who should receive it. Our authority in the premises shall be the words used by Christ in instituting this Sacrament, with which everyone who desires to be a Christian and go to the Lord's Supper should be familiar. For we are not disposed to sanction the admission to and the partaking of the Sacrament on the part of people who do not know what they are to receive and what they come for. The words in question are as follows: "Our Lord Jesus Christ, in the night in which he was betrayed, took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying: Take, eat; this is my body which is given for you; this do in remembrance of me. In like manner, when he had supped, he took also the cup, and when he had given thanks, he gave it to them, saying, Drink ye all of it; this cup is the New Testament in my blood, which is shed for you for the remission of sins; this do, as oft as ye drink it, in remembrance of me." Mt 26, 26ff.; Mk 14, 22 ff.; Lk 22, 19 ff.; 1 Cor 11, 23 ff.

We have no wish on this occasion to dispute or contend with those who blaspheme and desecrate this sacrament; but we will first consider, as we did in the case of baptism, wherein the power of this sacrament lies, namely, in God's Word and ordinance or command, which is the chief thing to be considered. For the Lord's Supper was not invented or instituted by any man. It was instituted by Christ without man's counsel or suggestion. The result is that, analogous to the Ten Commandments, the Lord's Prayer and the Creed, which remain unimpaired in their essence and authority, irrespective of man's disposition to obey, to pray and to believe, this most precious Sacrament remains unimpaired both in essence and quality, regardless of man's worthiness when he uses it. What! do you think God is so influenced by our faith and conduct as to permit them to affect his ordinances? All temporal things remain as God created and ordained them, regardless of how we treat them. This must always be maintained. This argument can not be used too zealously; for it is a thorough refutation of all the fustian of the sectarians, who, contrary to the Word of God, view the Sacraments as human performances.

Now, what is the Sacrament of the Altar? Answer: It is the true body and blood of our Lord Jesus Christ, in and under the bread and wine which Christians are commanded by the Word of Christ to eat and to drink. As we said, when speaking of baptism, that it is not simply water; so we say here that the Lord's Supper is bread and wine, but not ordinary bread and wine as served at table. It is bread and wine comprehended in and connected with God's Word.

It is the Word, I maintain, that constitutes this sacrament, and determines the difference between ordinary bread and wine and a sacrament the name of which expresses what it is: Christ's body and blood. For it is said: "Accedat verbum ad elementum, et fit sacramentum," "Let the Word be joined to the element, and it becomes a sacrament." This saying of St. Augustine is so explicit and so well put that it is doubtful if he has said anything better. The Word must make the element a sacrament; otherwise it remains a mere element. Now, it is not the word and institution of a prince nor emperor, but of Supreme Majesty, at whose feet all creatures should fall and cry: Yes, it is as he says; and should accept it with all honor, fear and humility. With this Word you can strengthen your conscience and say: Let a hundred thousand devils, with all the fanatics, come, saying, How can bread and wine be Christ's body and blood? Still I know that all the spirits and learned men together have not wisdom to compare with the smallest degree of that of the Divine Majesty. Now, we have here Christ's own words: "Take, eat; this is my body." "Drink ye all of it." "This cup is the New Testament in my blood," etc. To this we will cling, and we will see who shall dare to exalt his authority over Christ's, and to alter what he has taught. While it is true that you have nothing but bread and wine if you take away the Word or if you fail to take it into consideration, it is assuredly true, likewise, that you have Christ's body and blood when Word and element remain together, as they shall and must. For as we have it from the mouth of Christ, so it is; he cannot lie nor deceive.

On this authority it is now easy to answer all questions with which people vex themselves; such as whether or no a wicked priest may officiate and administer the Sacrament, and like questions. For here we conclude and say: Although a rogue administers the Lord's Supper or even takes it, it is the true Sacrament, that is, Christ's body and blood, just as when one uses it most worthily. For it is not based upon human holiness, but upon the divine Word. As no saint on earth, yea, no angel in heaven, can change bread and wine into Christ's body and blood, so likewise no person can change or transform the Sacrament, even though it be misused. For the Word by which it was instituted a sacrament is not rendered false because of an individual's unworthiness or unbelief. Christ does not say: If you believe or are worthy, you have my body and blood. He says: Take, eat and drink; this is my body and blood. Likewise, he says, "This do"; namely, what I now do, what I institute, give to you, and tell you to receive. That is practically saying: God gives, whether you are unworthy or worthy; you have here his body and blood by virtue of the power of these words, which are coupled with the bread and wine.

Mark this and remember it well; for on these words is based all our argument, protection and defense against all errors and temptations that have arisen or may yet arise.

We have briefly considered the first part, namely, the essence of this Sacrament. We now come to its power and blessing, which is a most important part, as we should know what we go for and what we receive. This is plainly evident from the words just quoted: This is my body and blood, given and shed for you for the remission of sins. In other words, we go to the Communion because we receive there a treasure through and in which we obtain the forgiveness of sins. How so? There stand the words through which this is imparted! When he bids me go to eat and to drink, it is with the intent that it should be mine and be a source of blessing to me as a pledge and earnest thereof, yea, as the very gift in which I am to find shelter against sin, death and every misfortune.

Therefore, it is appropriately named the food of the soul, since it nourishes and strengthens the new man. While it is true that through baptism we are first born anew, our human flesh and blood have not lost their old skin. There are so many hindrances and temptations of the devil and the world that we often grow weary and heavy laden, and at times even stumble. Therefore the Lord's Supper is given for daily food and sustenance, that our faith may refresh and strengthen itself and not fall back in the battle but grow continually stronger. The new life should be one that develops and advances, but at the same time it must endure a great deal. For the devil is truly an angry foe; when he sees that we are on our guard against him, fighting the old man in us, and that he cannot overpower us by his might, he will try stealthy and wily methods and use all his arts, never ceasing until at last he wears us out, so that we either renounce our faith or go so far as to yield hands and feet and to become dispirited or indifferent. For such times this comfort is offered; when the heart feels too sorely pressed it may draw renewed strength and comfort from the Lord's Supper.

But here our clever and learned wiseacres twist themselves out of shape as they clamor and bluster: How can bread and wine forgive sins or strengthen faith? Yet, they are aware that we do not claim this of bread and wine—in itself, bread is bread—but of that bread and wine which are Christ's body and blood and with which the Word is coupled. These, we repeat, are the treasure. Now, this treasure is conveyed and communicated to us in no other way than through the words "given and shed for you for the forgiveness of sins." In these you receive the double assurance that it is Christ's body and blood, and that it is yours as your treasure and gift. Now, Christ's body can never be a fruitless and vain thing, accomplishing nothing and benefiting none. Yet, however great the treasure may be in itself, it must be contained in the Word and offered to us through the Word, or we could never know of it nor seek it.

Therefore, their talk amounts to nothing who say that the body and blood of Christ are not given or shed for us in the Lord's Supper and that hence we cannot have forgiveness of sins in the Sacrament. Although the work was finished on the cross and salvation there secured, yet it cannot come to us in any other way than through the Word. How should we know that it was finished and is offered to us if it had not been proclaimed by preaching, by word of mouth? Whence do they know of forgiveness or how can they lay hold of it and appropriate it to themselves who do not abide by and believe the Scriptures and the Gospel? Now, the whole Gospel and the article of the Creed, "I believe in the holy Christian church, the forgiveness of sins," etc., are incorporated in the Lord's Supper and offered to us by the Word. Why should we allow this treasure to be torn from the Sacrament? They must still confess that these (the words of Christ we have quoted) are the very words we hear everywhere in the Gospel. Yea, they dare no more say that these words in the Sacrament are worthless than to say that the whole Gospel or the Word of God apart from the Sacrament is worthless.

We have so far considered the Lord's Supper as such from the standpoint of its essence and blessings. It remains for us to consider its power and blessings in their relation to the recipient. We answer most briefly, as we said above of baptism and frequently elsewhere: Whoever believes these words has what the words declare and bring. For they are not spoken or preached to stone or wood, but to those who hear them, to whom Christ says: "Take, eat," etc. And inasmuch as he offers and promises forgiveness of sins, there is no other way of receiving it than by faith. This faith he himself demands in his Word when he says: "Given and shed for you." As if he should say: Therefore, I give it and bid you eat and drink, that you may accept it and enjoy it. Now, he who takes to heart these words and believes that they are true, has what the words declare. But he who does not believe has it not, because he allows it to be offered to him in vain and refuses to enjoy this gracious blessing. The treasure is indeed disclosed and before everyone's door, yea, upon his table. It is necessary, however, that you take it and confidently believe it is just as the words tell you.

Now, this is all that is required of a Christian as preparation to receive the Sacrament worthily. For since this treasure is offered in words, it can be grasped and appropriated only by the heart. Such a gift and eternal blessing cannot be seized by the hand. Fasting and prayer and like things may have their place as an external preparation and youthful discipline that there may also be a reverential and modest bodily attitude towards the body and blood of Christ. However, that which is given in and with the Sacrament cannot be grasped nor appropriated by our body. It is accomplished by faith in the heart, which discerns this treasure and desires it. This is sufficient for all ordinary instruction on the Lord's Supper. Whatever remains to be said on it is more appropriate for another occasion.

In conclusion, the fact that we possess the right understanding and doctrine of the Lord's Supper should suggest the exhortation and entreaty not to permit this great treasure, which is daily administered and distributed among Christians, to be offered in vain.

What I mean is, that people who lay claim to Christianity should make preparation often to receive the blessed Sacrament. For it is evident that we are liable to grow careless and indolent in its observance. Many who hear the Gospel, since the pope's nonsense has been put away and we are free from his oppression and authority, let a year, or two or three years, or even longer time, elapse without receiving the Sacrament, as if they were such strong Christians that they had no need of it. Some who are kept from going allege as ground my teaching that none should go unless they feel themselves impelled by hunger and thirst therefor. Others maintain that it is a matter of choice and not necessary; that it is sufficient if they believe in other respects. Thus the majority become altogether gross and at last despise both the Sacrament and God's Word.

While we repeat what has been said before that we should not, for our life, drive or coerce anyone in this respect lest the old régime of murdering souls should be ushered in once more, let it be understood that people who for a long time stand aloof and abstain from the Sacrament are not to be considered Christians. Christ did not institute it to be treated as a mere spectacle; it was his command to Christians to eat and drink, and thereby to remember him. True Christians who prize and value this Sacrament will certainly urge and persuade themselves to partake. But there are the plain people and the weak, who also would like to be Christians. In order to induce these to see the reason and necessity for honoring the Sacrament, let us devote a little attention to this point. As in other matters, it is not sufficient merely to teach with fidelity, love and patience, but daily exhortations also are needed; so it is necessary to persist in preaching on the subject in question lest people should become indolent or indifferent. For we know that the devil always opposes this and every other feature of Christianity, seeking to hound and drive away whom he can.

In the first place, we have a plain text in Christ's Words: "This do in remembrance of me." These are words of precept and command; thereby all who would be Christians are enjoined to receive the Sacrament. They are words addressed to disciples; hence, whoever would be one of their number, let him inwardly and outwardly adhere to the Sacrament—not from compulsion as coerced by men, but to please and obey the Lord Christ. But you may say: Still it is written in this same connection, "As oft as ye do it," which shows that he never forces anyone but leaves it to our own free choice. I answer, that is true, but it is not written that we should never partake. Indeed, the very words, "As oft as ye do it," imply that we should do it often. And these words are added because Christ desires the Sacrament to be untrammeled by regulations as to time, unlike the Passover of the Jews, which the people were obliged to celebrate only once a year, and then it must be on the evening of the fourteenth day of the first full moon, not varying a day. Num 9, 5. Christ's Words mean: I institute for you an Easter festival or supper, of which you are to partake, not just on this evening once a year, but you shall enjoy it frequently, when and where you choose, according to the opportunity and need of each one, and being bound to no definite place or time. Yet the pope afterward perverted it and made of it a Jewish festival.

Thus you see no liberty is granted to treat the Sacrament with contempt. To dispense with the Sacrament without positive hindrance for a long time and to feel no desire for it—that I call treating the Lord's Supper with contempt. If you wish such liberty, then take even a little more and cease to be a Christian, then you need not believe or pray—for one is as much Christ's commandment as the other. But if you desire to be a Christian, you must ever, from time to time, satisfy this mandate and obey. For such a commandment should ever move you to rigidly examine your inner life and reflect: What manner of Christian am I? Were I a Christian, I would always have at least a little longing to do what my Lord commanded me to do.

Now, that we treat the Sacrament in so gingerly a fashion, we feel what sort of Christians we were under the papacy, when we so felt the force of man's authority that we were driven not by desire, nor by love, not even by consideration for the command of Christ, but by fear alone. We, however, compel or drive no one, and no one should partake of it merely to serve and please us. That Christ desires it and that it is pleasing to him, should be enough to arouse and prompt you. We should not allow ourselves to be forced by man either to believe or to do good. All we do is to instruct and admonish you as to your duty, not for our sake, but for your own. He coaxes and invites you; if you despise it you must answer for it yourself. This is the first point; it has been written especially for the benefit of the cold and indifferent, that they may come to their senses and awaken. It is certainly true, as I have experienced myself, and everyone will find out for himself, that if we withdraw from the Sacrament we grow coarser and colder from day to day and soon ignore it altogether. But if we go often to the Lord's Supper, we must from time to time examine our hearts and consciences and conduct ourselves as those who are anxious to be right with God. Accordingly as we do so will our hearts be warmed and enkindled, thus avoiding becoming entirely cold.

But do you ask, What if I feel that I am not prepared? I answer: That is my trial also, coming from the old order under the pope, when we tortured ourselves to be perfectly clean that God himself might find no flaw in us. Wherefore, we became so timid that everyone was instantly shocked when he paused to reflect, and said: Alas! I am not worthy. There nature and reason compare our unworthiness with the great and priceless blessing. It is like a dark lantern in comparison with the clear sun, or like refuse compared to precious stones. Because nature and reason see this contrast, men will not partake of the Lord's Supper, but wait until they shall be prepared, week after week and one half-year after another. But if you are to be concerned about how good and pure you are and to strive that nothing may sting your conscience before you go, then you may never go. We are then to make a distinction here between men. The insolent and unruly are to be forbidden to come, for they are not fit to receive forgiveness of their sins, since they do not desire it and are unwilling to lead a godly life. The others, however, who are not coarse and dissolute people, but anxious to be godly, should not absent themselves, even though in other respects they be weak and infirm. As Hilary said: "Unless a person has committed a sin by which he has forfeited his Christian standing and for which he should by right be expelled from the congregation, he should not exclude himself from the Sacrament lest he deprive himself of life." No one will attain that degree of perfection where he will not retain many daily infirmities in his flesh and blood.

Hence, people with such misgivings should learn that the highest and best attainment is to know that our Sacrament depends not upon our worthiness. We are not baptized because we are worthy and holy, nor do we go to confession pure and without sin; on the contrary, we go as poor, miserable beings and just because we are unworthy in ourselves; excluded is only he who does not desire grace and absolution or one who never thinks of amending his life. But he who earnestly desires grace and consolation should persuade himself to go, and should let no one deter him, saying: I earnestly desire to be worthy, but I come not in my worthiness; I come depending upon thy Word, because thou hast commanded it, and as one anxious to be thy disciple, no matter how insignificant my worthiness. But it is hard to do this. For we are hindered by our natural disposition to look more to ourselves than to the lips of Christ and the words proceeding from them. Human nature is constrained to such a course by its desire securely to rely upon itself; where it cannot do this, it will not move. Let this suffice for the first part.

In the second place, a promise is attached to this commandment, as mentioned above, which should most forcibly prompt and impel us. Here stand the loving and precious words: "This is my body, given for you. This is my blood, shed for you for the remission of sins." These words, I said, are not preached to wood and stone, but to me and to you; otherwise Christ might as well have been silent and have refrained from instituting a Sacrament. Therefore, reflect, and include yourself in this word "you," that he may not speak with you in vain.

In this Sacrament he offers us all the treasures he brought from heaven for us, to which he invites us most graciously in other passages; as when he says in Matthew 11, 28: "Come unto me all ye that labor and are heavy laden and I will give you rest." Now it is a sin and a shame that, when he tenderly and faithfully calls and exhorts us to possess ourselves of the greatest and most precious blessing, we should want to be strangers to it—neglecting the Lord's Supper so long that at length, cold and hardened, we have lost all desire and love for it.

Beware of regarding the Sacrament as a dangerous thing from which to flee. It is rather an exceedingly salutary and soothing medicine, helpful and quickening to both soul and body; for when the soul has been cured, the body has benefited, likewise. Why, then, act, as if the Sacrament were a poison which we eat to our death? That those who despise the Sacrament and lead unchristian lives receive it to their hurt and condemnation is undeniable. For such, the Lord's Supper can be no more beneficial than can the food be to a patient who willfully disobeys the advice of his physician in what he eats. But they who feel their weakness and are anxious to be rid of it, desirous of help, must not regard and use the Sacrament otherwise than as a precious antidote against the poison in their own systems. Here in the Lord's Supper you receive from the lips of Christ forgiveness of sins, which includes and brings with it God's grace and Spirit, with all their gifts, protection, refuge and power against death and the devil and all evil.

Thus, you have on God's part both Christ's command and promise, while on your part you should be impelled by your own need, which weighs upon you and for the sake of which comes this command, invitation and promise. For Christ himself says in Matthew 9, 12: "They that are whole have no need of a physician, but they that are sick." The sick are those weary and heavy laden with sin, fear of death, and trials by the flesh and the devil. If you are heavy laden and feel your infirmities, then go joyfully to the Sacrament and be refreshed, comforted and strengthened. If you wait till you are rid of your burden to come pure and worthy to the Sacrament, then you must stay away forever; for he passes judgment and says, If you are pure and godly, you have no need of me and I have no need of you. Hence, they alone are unworthy who do not feel their infirmities and will not admit themselves to be sinners.

But you ask: What shall I do if I cannot feel this need, nor experience hunger and thirst for the Sacrament? I answer: For those who do not feel their need, I know of no better counsel than that they deeply explore their own bosoms and see if they are not made also of flesh and blood. If you discover that you are, then you will be benefited by turning to Paul's Epistle to the Galatians (5, 19-21) and hearing what are the fruits of the flesh: "Now the works of the flesh are manifest, which are these: fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties, envyings, drunkenness, revellings, and such like." Therefore, if you cannot feel the need, still believe the Scriptures; they will tell you no lie, for they know your flesh better than you do yourself. Yea, Paul further concludes; "I know that in me, that is, in my flesh, dwelleth no good thing." Rom 7, 18. If Paul dares to speak thus of his flesh, surely we will not pretend to be better or holier than he. That we do not feel our sin is all the worse; for it is a sign that our flesh is leprous flesh, which feels nothing and yet its disease rages and consumes all around it. As we said, even if you are utterly dead in sin, believe the Scriptures, which pass this judgment upon you. In short, the less you feel your sins and infirmities, the more reason you have to go to the Sacrament to seek a remedy.

In the second place, look about you and see if you are not in the world; or if you do not know it, then ask your neighbor about it. And if you are in the world, think not that sin and misery shall not visit you. Then conduct yourself as one who would be godly and hold to the Gospel, and observe if no one will be your foe, doing you injury, injustice and violence and thus giving you occasion for sin and wrong-doing. If you have not experienced this opposition, then learn it from the Scriptures, which everywhere testify to such conduct on the part of the world.

Besides the flesh and the world, you will have the devil about you, whom you will not completely tread under foot; for Christ our Lord himself could not escape his temptations. Now, what is the devil? Nothing else than what the Scriptures call him, a liar and a murderer. Jn 8, 44. A liar, who misleads the heart from God's Word and blinds it, making you unable to feel your need and to come to Christ. A murderer, who envies you your life every hour of your existence. If you could see the many daggers, spears and darts that are aimed at you every moment, you would be glad to come to the Sacrament as often as possible. The only reason that people go on in their own security so heedlessly, is because they do not think nor believe themselves in the flesh, in the wicked world and under the rulership of the devil. Therefore make up your mind to try this: examine yourself; look around; be sure you adhere to the Scriptures. If even then you feel nothing, you have all the more need to utter your lament to God and to your brother. Then let others counsel and pray for you, and never give up until the stone has rolled from your heart. Your distress will manifest itself then and you will be assured that you have fallen twice as low as any other poor sinner and are much in need of the Lord's Supper to help you in your misery. This misery, alas! you do not see, although God gives his grace that you may feel your need more and may always grow the more hungry for the Sacrament; especially since the devil assails you and incessantly pursues to catch and ruin you body and soul, and you are not safe a moment because of him. How suddenly he might have brought you into misery and want when you least expected it!

Let this be said by way of exhortation, not only for us who are grown and advanced in years, but also for the young, who should be reared in the Christian doctrine and a right understanding of it. With such training, we could more easily impress upon the young the Ten Commandments, the Creed and the Lord's Prayer; they would learn them with pleasure and earnestness and practice them, thus becoming accustomed to them from their youth. It is almost useless to try to alter things with old people. We must enlighten those who are to come after us and fill our offices and do our work, that they in turn may bring up their children to be fruitful in good deeds. Thus God's Word and Christianity shall be upheld. Therefore, let every head of a family remember that he is under obligation, by virtue of the injunction and command of God, to teach or have taught to his children the things they ought to know. Since they are baptized and received into the Christian communion, they ought likewise to enjoy this fellowship of the Lord's Supper that they may serve us and be useful. For we need the help of them all in our attempt to believe, to love, to pray and to fight the devil.