work of reformation. From this period, when the opposition of the Sacramentarians1 to the doctrine of the Real Presence had not yet arisen we have four writings of Luther in which he makes this sacrament a subject of special discussion. These are (1) his mild-toned Sermon von dem hochwürdigen Sacrament, etc., of 1519; (2) the present Sermon von von dem dem neuen Testament, etc., of Aug., 1520; (3) the Babylonian Captivity of the Church, of Oct., 1520; (4) the strongly polemical tract On the Abuse of the Mass, 1522.2 We shall have occasion to refer to some interesting points of comparison among these works.

This treatise is divided into sections, ending with number 40, but section 32 is omitted, so that there are only 39 in all. Section I contains the introduction, section 40 the conclusion. Sections 2-15 are the positive, constructive part of the treatise, dealing with the question, What is the Lord's Supper? In sections 16-24 the sacrificial theory of the Roman Church is rejected; sections 25-31 discuss (1) in how far we may speak of making an offering in the sacrament, and (2) what follows for the conception of a true priesthood in the Church, viz., the priesthood of all believers. Sections 33-39 deal, among other things, with the abuses to which an unscriptural conception of the Lord's Supper has led. Of special interest is section 12, in which Luther gives a summary of all that enters into the Sacrament of the Altar.

Knowing, as we do, that Luther developed his doctrine of the Lord's Supper gradually and under stress of much opposition from all sides, it is interesting for us to note the stage of that development which this treatise represents. We may, therefore, inquire how he stood at this time on the question of the Real Presence. This question is answered under the fourth point of section 12. The true presence of the body and blood cannot be more clearly admitted than is done in sections 11 and 12 of this treatise. We can safely say that there never was a time when Luther was uncertain on this point. The point of view from which he discusses the significance of the sacrament in the Sermon von dem hochwürdigen Sacrament (1519) has sometimes been cited to the contrary, but even in this Sermon, with its emphasis upon the spiritual body of Christ, of which even those may be partakers whom the pope might exclude from the external communion, he speaks of the bread and wine as being changed

1 The name given by the Lutheran theologians to those who denied the real presence of the body and blood of Christ in the Lord's Supper.

2 Two more might have been mentioned: (1) a discourse on the proper preparation for the Lord's Supper (Erl. Ed., XVII, 55 ff.) and (2) the Discourse on Excommunication (ibid., XXVII, 29 f.).

3 In the Introduction to The Babylonian Captivity of the Church he writes: "I am compelled, whether I will or not, to become daily more learned, having so many notable teachers diligently pushing me on and keeping me at work." (Weimar Ed., VI, 497.)

INTRODUCTION

The Treatise on the New Testament, that is, on the Holy Mass, was published in the year 1520.1 In the beginning of August of that year, Luther's Address to the Christian Nobility of the German Nation had appeared, in which he had touched upon the subject of the mass,2 but refused to express himself fully at that time, promising to take up this question later, a promise which he had already made in his Treatise on Good Works, of May, 1520.3 He must have begun the preparation of this Treatise on the New Testament while the Address to the Christian Nobility was still in press, because on Aug. 3 it was already finished and ready for publication. The treatise, therefore, takes its place between Luther's two famous writings, the Address to the Christian Nobility and the Babylonian Captivity of the Church, which appeared in Oct., 1520. Its tone is remarkably quiet, and its aim predominantly constructive. It is one of those devotional tracts which Luther issued from time to time between his larger publications, and which appear like roses among the thorns of his polemical writings.

The doctrine of the Lord's Supper was one of the most corrupt doctrines of the Roman Church, and it was, therefore, but natural that Luther should have written extensively on this subject, even at the beginning of the

1 As the earliest prints, the following may be mentioned: (1) By Joh. Gruenenberg in Wittenberg, 1520 (the basis of the Weimar text); (2) by the same publisher, 1520; (3) by Melchior Lotther in Wittenberg, 1520; (4) by Silanus Ottmar in Wittenberg, Aug. 21st, 1520 (this is the text of the Erlangen Edition); (5) a Wittenberg print with no mention of the publisher, but otherwise identical in appearance with No. 4; (6) by Fridrichen Peypus at Nürnberg, 1520; (7) a Wittenberg print, 1520, with no mention of the publisher; (8) by Adam Petri in Basel, 1520; (9) a Wittenberg edition of 1520, revised by Luther (a n der weit gecorrigiert durch D. Mart. Luther); this edition in octavo, all the preceding in quarto. The text of this treatise in the following collections of Luther's works, Wittenberg, VII, 25 ff.; Jena, I, 329 ff.; Altenburg, I, 514 ff.; Leipzig, XVII 490 ff.; Walch XIX, 1256 ff.; Erlangen XXVII, 141 ff.; Weimar VI, 353 ff.

2 By the word "mass" Luther means the celebration of the Lord's Supper. Even after this sacrament was understood in an evangelical sense, the Lutherans for a long time kept the name mass. Thus Melanchthon writes in the Augs. Conf., Art. xxiv, “Our churches are falsely accused of abolishing the mass; for the mass is retained on our part, and celebrated with the greatest reverence."

into the Lord's "true, natural flesh" and into His "natural, true blood,' which shows that Luther at that time, nine months before the appearance of this Treatise on the New Testament, still held even to the conception of transubstantiation. He cannot, therefore, have

had doubts about the Real Presence.

In view, however, of the rapid development of Luther's doctrinal conceptions, we might further ask: Did Luther still retain his belief in transubstantiation at the time when he wrote the Treatise on the New Testament? At the beginning of October in this same year, in his Babylonian Captivity, Luther comes out for the first time with an attack on this Roman doctrine. He regards it as a mere human opinion, which one may accept or not accept, and clearly inclines to the belief that after consecration not only the form (Gestalt; species), but also the substance of bread and wine is still present. In the Sermon von dem hochwürdigen Sacrament he spoke of the “shape and form of the bread"; in the present treatise he chooses the expression: "His own true flesh and blood under the bread and wine" (sec. 12). This would seem to indicate that in this writing he already holds the opinion which he soon afterward expressed in the Babylonian Captivity. But while he believes in the real presence of Christ's "own true flesh and blood," this body of Christ he regards-at this time, when he has not yet had to meet the spiritualistic interpretation of the Sacramentarians—as a sign only, a thin rignifying the blessing of the sacrament, which is forgiveness of sins and life eternal (sec. 10). Exactly the same view is expressed in the Sermon of 1519.3 "Luther does not yet speak of 'any value which this body, sacramentally imparted, is supposed to have in and of itself.' "'

The question next arises: How does the recipient of the sign (body and blood under bread and wine) become partaker of that which is thereby signified? It is through faith, as the receiving organ (sec. 13). So, too, in the Sermon of 1519, where it is called the "third part of the sacrament," "in which the power lies " (wo die Macht anlieg t). At a later time Luther found it necessary to emphasize the fact that it is not through the faith of the recipient that the sacrament gains its power and efficacy, since this attaches to it simply by virtue of the Word; but that faith is the receiving organ for the blessing of the sacrament is a conviction which he never gave up.

5

The object of faith is the Gospel, i. e., the promise of the forgiveness of sins contained in the Words of Institution, which are a "testament," a

1 Cf. KOESTLIN-KAWERAU, Martin Luther, 4th ed., I, 284; KOESTLINHAY, Theology of Luther, I, 399 f; Luther's Werke, Berlin Ed., III, 261-264, 274.

2 Weimar Ed., VI, 511 f.

* Cf. KOESTLIN-HAY, op. cit., I, 340.

"Ibid., p. 350.

5 Erl. Ed., XVI, 53, 92 ff.

“new and eternal testament" (secs. 5-10). Hence the title of the work, Treatise on the New Testament. While the Sermon of 1519 speaks of the Gospel only in general, we have here a special emphasis on the words of institution as embracing "in a short summary" the whole Gospel (sec. 33). The words of institution are still further emphasized and interpreted in the work On the Abuse of the Mass, of 1522. Because of the importance of the Word in the sacrament, Luther declares that the words of institution should be spoken aloud, not whispered, as was and is done in the Roman churches, and in a language which is understood by the people (sec. 16).

An especially striking feature of this treatise is the repeated assertion that faith which leans on the Word, and is the "principal part of the mass," does not absolutely need the sacrament. "I can daily enjoy the sacrament in the mass if only I keep before my eyes the testament, that is, the words and covenant of Christ, and feed and strengthen my faith thereby" (sec. 17).1 He quotes Augustine: "Only believe, so hast thou already partaken of the sacrament." In interpreting this passage we must remember that Luther was writing at a time when he was daily expecting to hear that the pope had excommunicated him from the Church. His comfort was that he and his followers could not be excluded by a papal dictum from the communion of true believers and saints, nor deprived of the spiritual feeding upon the true spiritual body of Christ.

In this treatise Luther also attacks for the first time the Roman doctrine of the mass as a bloodless repetition of the sacrifice once made on Calvary— a theory which forgets that the mass is a testament and sacrament, in which God promises and gives something to us, not we to Him (sec. 19). In much stronger language, and quoting Scripture more extensively, Luther exposes and rejects this error, so fundamental to the Roman system, in his work of 1522, On the Abuse of the Mass. In the Babylonian Captivity he remarks, "When I published my Sermon of the Supper, I was still caught in the prevailing conception, and was indifferent whether the pope was right or not. In this treatise, then, we have the first clear statement of the reformer on this subject.

13

It shows, however, the beautifully conservative character of Luther that even here, where he is compelled to reject the Roman sacrificial theory, we see him laboring to detect at least an element of scriptural truth in the refuted doctrine. He says (secs. 26, 27) that in the Supper we use Christ as our Sacrifice and Mediator, by bringing our prayer and thanksgiving to the Father through Him. And this furnishes the basis on which he builds the evangelical doctrine of the priesthood of all believers (sec. 28): alle Christen männer Pfaffen, alle Weiber Pfaffinnen,

1 So also with much emphasis in the Sermon v. d. hochw. Sac., 1519. 2 He means the Serm. v. d. hochw. Sac., 1519.

3 Weimar Ed., VI, 502.

es sei jung oder alt, etc. This thought is still more strongly emphasized in the Abuse of the Mass, of 1522.

Two more points need to be mentioned, the withholding of the cup from the laity and the number of the sacraments. In the Sermon of 1519 Luther attaches little importance to the communion in both kinds, though he thinks it would be well for the Church in a General Council to restore the two elements to all Christians. But in this treatise of 1520 he is already beginning to use stronger language. He would like to know who gave the power to withhold the cup (sec. 34). In the Babylonian Captivity and in the Abuse of the Mass he unsparingly condemns the Roman practice. On the number of the sacraments, Luther seems not yet to have been entirely in the clear when he wrote this work. In Section 24 he mentions, besides baptism and the Lord's Supper, "confirmation, penance, extreme unction, etc." In the Babylonian Captivity he definitely reduces the seven sacraments of the Roman Church to baptism, the Lord's Supper and penance, but he had his doubts on this point before he wrote this present work, as we may conclude from a remark in the Sermon of 1519, in which he distinguishes "baptism and the bread" as the two "principal sacraments,” and also from a letter to Spalatin,1 in which he writes that no one need expect from him a publication on the other sacraments until he shall first have been taught by what passage of Scripture he may justify them.2 In conclusion, it may be said that this whole Treatise on the New Testament is a beautiful illustration of the constructive power of Luther's work. In the work of tearing down he proceeds with the greatest care, ever mindful of his duty to replace the old with something which can stand the test of Scripture.

WITTENBERG THEOLOGICAL SEMINARY,

SPRINGFIELD, 0.

1 DE WETTE, Briefe, I, 378

2 KOESTLIN-HAY, op. cit., I, 355.

J. L. NEVE.