The Most Dangerous Error of All: the Mass a Sacrifice
But there is yet another stumbling-block that must be removed, and this is much greater and the most dangerous of all. It is the common belief that the mass is a sacrifice, which is offered to God. Even the words of the canon71 tend in this direction, when they speak of “these gifts,” “these offerings,” “this holy sacrifice,” and farther on, of “this oblation.” Prayer also is made, in so many words, “that the sacrifice may be accepted even as the sacrifice of Abel,” etc., and hence Christ is termed the “Sacrifice of the altar.” In addition to this there are the sayings of the holy Fathers, the great number of examples, and the constant usage and custom of all the world.
To all of this, firmly entrenched as it is, we must resolutely oppose the words and example of Christ. For unless we hold fast to the truth, that the mass is the promise or testament of Christ, as the words clearly say, we shall lose the whole Gospel and all our comfort. Let us permit nothing to prevail against these words, even though an angel from heaven should teach otherwise [Gal. 1:8]. For there is nothing said in them of a work or a sacrifice. Moreover, we have also the example of Christ on our side. For at the Last Supper, when He instituted this sacrament and established this testament, Christ did not offer Himself to God the Father, nor did He perform a good work on behalf of others, but He set this testament before each of them that sat at table with Him and offered him the sign. Now, the more closely our mass resembles that first mass of all, which Christ performed at the Last Supper, the more Christian will it be. But Christ’s mass was most simple, without the pageantry of vestments, genuflections, chants and other ceremonies. Indeed, if it were necessary to offer the mass as a sacrifice, then Christ’s institution of it was not complete.
Not that any one should revile the Church universal for embellishing and amplifying the mass with many additional rites and ceremonies. But this is what we contend for; no one should be deceived by the glamour of the ceremonies and entangled in the multitude of pompous forms, and thus lose the simplicity of the mass itself, and indeed practice a sort of transubstantiation — losing sight of the simple substance of the mass and clinging to the manifold accidents of outward pomp. For whatever has been added to the word and example of Christ, is an accident of the mass, and ought to be regarded just as we regard the so-called monstrances and corporal cloths in which the host itself is contained72. Therefore, as distributing a testament, or accepting a promise, differs diametrically from offering a sacrifice, so it is a contradiction in terms to call the mass a sacrifice; for the former is something that we receive, while the latter is something that we offer. The same thing cannot be received and offered at the same time, nor can it be both given and taken by the same person; just as little as our prayer can be the same as that which our prayer obtains, or the act of praying the same as the act of receiving the answer to our prayer.
What shall we say, then, of the canon of the mass73 and the sayings of the Fathers? First of all, if there were nothing at all to be said against them, it would yet be the safer course to reject them all rather than admit that the mass is a work or a sacrifice, lest we deny the word of Christ and overthrow faith together with the mass. Nevertheless, not to reject altogether the canons and the Fathers, we shall say the following: The Apostle instructs us in I Corinthians xi that it was customary for Christ’s believers, when they came together to mass, to bring with them meat and drink, which they called “collections” and distributed among all who were in want [1 Cor. 11:20 ff.], after the example of the apostles in Acts iv [Acts 4:34 f.]. From this store was Acts taken the portion of bread and wine that was consecrated for use in the sacrament74. And since all this store of meat and drink was sanctified by the word and by prayer [1 Tim. 4:5], being “lifted up” according to the Hebrew rite of which we read in Moses [Lev. 8:27], the words and the rite of this lifting up, or for offering, have come down to us, although the custom of collecting that which was offered, or lifted up, has fallen long since into disuse. Thus, in Isaiah xxxvii, Hezekiah commanded Isaiah to lift up his prayer in the sight of God for the remnant [Isa. 37:4]. The Psalmist sings: “Lift up your hands to the holy places” [Ps. 134:2]; and: “To Thee will I lift up my hands.” [Ps. 63:4] And in I Timothy ii we read: “Lifting up pure hands in every place.” [1 Tim. 2:8] For this reason the words “sacrifice” and “oblation” must be taken to refer, not to the sacrament and testament, but to these collections, whence also the word “collect” has come down to us, as meaning the prayers said in the mass.
The same thing is indicated when the priest elevates the bread and the chalice immediately after the consecration, whereby he shows that he is not offering anything to God, for he does not say a single word here about a victim or an oblation. But this elevation is either a survival of that Hebrew rite of lifting up what was received with thanksgiving and returned to God, or else it is an admonition to us, to provoke us to faith in this testament which the priest has set forth and exhibited in the words of Christ, so that now he shows us also the sign of the testament. Thus the oblation of the bread properly accompanies the demonstrative this in the words, “This is my body,” by which sign the priest addresses us gathered about him; and in like manner the oblation of the chalice accompanies the demonstrative this in the words, “This chalice is the new testament, etc.” For it is faith that the priest ought to awaken in us by this act of elevation. And would to God that, as he elevates the sign, or sacrament, openly before our eyes, he might also sound in our ears the words of the testament with a loud, clear voice, and in the language of the people, whatever it may be, in order that faith may be the more effectively awakened. For why may mass be said in Greek and Latin and Hebrew, and not also in German or in any other language?75
Fraternal Advice to the Priests
Let the priests, therefore, who in these corrupt and perilous times offer the sacrifice of the mass, take heed, first, that the words of the greater and the lesser canon76 together with the collects, which smack too strongly of sacrifice, be not referred by them to the sacrament, but to the bread and wine which they consecrate, or to the prayers which they say. For the bread and wine are offered at the first, in order that they may be blessed and thus sanctified by the Word and by prayer; but after they have been blessed and consecrated, they are no longer offered, but received as a gift from God. And let the priest bear in mind that the Gospel is to be set above all canons and collects devised by men; and the Gospel does not sanction the calling of the mass a sacrifice, as has been shown.
Further, when a priest celebrates a public mass, he should determine to do naught else through the mass than to commune himself and others; yet he may at the same time offer prayers for himself and for others, but he must beware lest he presume to offer the mass. But let him that holds a private mass77 determine to commune himself. The private mass does not differ in the least from the ordinary communion which any layman receives at the hand of the priest, and has no greater effect, apart from the special prayers and the act that the priest consecrates the elements for himself and administers them to himself. So far as the blessing78 of the mass and sacrament is concerned, we are all of us on an equal footing, whether we be priests or laymen.
If a priest be requested by others to celebrate so-called votive masses79, let him beware of accepting a reward for the mass, or of presuming to offer a votive sacrifice; he should be at pains to refer all to the prayers which he offers for the dead or the living, saying within himself, “I will go and partake of the sacrament for myself alone, and while partaking I will say a prayer for this one and that.” Thus he will take his reward — to buy him food and clothing — not for the mass, but for the prayers. And let him not be disturbed because all the world holds and practices the contrary. You have the most sure Gospel, and relying on this you may well despise the opinions of men. But if you despise me and insist upon offering the mass and not the prayers alone, know that I have faithfully warned you and will be without blame on the day of ju
dgment; you will have to bear your sin alone. I have said what I was bound to say as brother to brother for his soul’s salvation; yours will be the gain if you observe it, yours the loss if you neglect it. And if some should even condemn what I have said, I reply in the words of Paul: “But evil men and seducers shall grow worse and worse: erring and driving into error.” [2 Tim. 3:13]
From the above every one will readily understand what there is in that oft quoted saying of Gregory’s80: “A mass celebrated by a wicked priest is not to be considered of less effect than one celebrated by any godly priest, and St. Peter’s mass would not have been better than Judas the traitor’s, if they had offered the sacrifice of the mass.” Which saying has served many as a cloak to cover their godless doings, and because of it they have invented the distinction between opus operati and opus operantis81, so as to be free to lead wicked lives themselves and yet to benefit other men. But Gregory speaks truth; only they misunderstand and pervert his words. For it is true beyond a question, that the testament or sacrament is given and received through the ministration of wicked priests no less completely than through the ministration of the most saintly. For who has any doubt that the Gospel is preached by the ungodly? Now the mass is part of the Gospel, nay, its sum and substance; for what is the whole Gospel but the good tidings of the forgiveness of sins? But whatever can be said of the forgiveness of sins and the mercy of God, is all briefly comprehended in the word of this testament. Wherefore the popular sermons ought to be naught else than expositions of the mass, that is, a setting forth of the divine promise of this testament; that would be to teach faith and truly to edify the Church. But in our day the expounders of the mass play with the allegories of human rites and play the fool with the people.
Therefore, just as a wicked priest may baptise, that is, apply the word of promise and the sign of the water to a candidate for baptism, so he may also set forth the promise of this sacrament and administer it to those who partake, and even himself partake, like Judas the traitor, at the Lord’s Supper. It still remains always the same sacrament and testament, which works in the believer its own work, in the unbeliever a “strange work.” [Isa. 28:21] But when it comes to offering a sacrifice the case is quite different. For not the mass but the prayers are offered to God, and therefore it is as plain as day that the offerings of a wicked priest avail nothing, but, as Gregory says again, when an unworthy intercessor is chosen, the heart of the judge is moved to greater displeasure. We must, therefore, not confound these two — the mass and the prayers, the sacrament and the work, the testament and the sacrifice; for the one comes from God to us, through the ministration of the priest, and demands our faith, the other proceeds from our faith to God, through the priest, and demands His answer. The former descends, the latter ascends. Therefore the former does not necessarily require a worthy and godly minister, but the latter does indeed require such an one, because God heareth not sinners [John 9:31]. He knows how to send down blessings through evildoers, but He does not accept the work of any evildoer, as He showed in the case of Cain [Gen. 4:5], and as it is said in Proverbs xv, “The victims of the wicked are abominable to the Lord” [Prov. 15:8]; and in Romans xiv, “All that is not of faith is sin.” [Rom. 14:23]
Worthy Communicants
But in order to make an end of this first part, we must take up one remaining point against which an opponent might arise. From all that has been said we conclude that the mass was provided only for such as have a sad, afflicted, disturbed, perplexed and erring conscience, and that they alone commune worthily. For, since the word of divine promise in this sacrament sets forth the remission of sins, that man may fearlessly draw near, whoever he be, whose sins distress him, either with remorse or past or with temptation to future wrongdoing. For this testament of Christ is the one remedy against sins, past, present and future, if you but cling to it with unwavering faith and believe that what the words of the testament declare is freely granted to you. But if you do not believe this, you will never, nowhere, and by no works or efforts of your own, find peace of conscience. For faith alone sets the conscience at peace, and unbelief alone keeps the conscience troubled.
THE SACRAMENT OF BAPTISM
Blessed be God and the Father of our Lord Jesus Christ, Who according to the riches of His mercy hath preserved in His Church this sacrament at least, untouched and untainted by the ordinances of men, and hath made it free unto all nations and every estate of mankind, nor suffered it to be oppressed by the filthy and godless monsters of greed and superstition. For He desired that by it little children, incapable of greed and superstition, might be initiated and sanctified in the simple faith of His Word; for whom even to-day baptism hath its chief blessing. But if this sacrament were to be given to such as had arrived at man’s estate, methinks it could not possibly have retained its power and its glory against the tyranny of greed and superstition which has everywhere laid waste things divine. Doubtless the wisdom of the flesh would here too have devised its preparations and worthinesses, its reservations, restrictions, and I know not what other snares for taking money, until water fetched as high a price as parchment82 does now.
But Satan, though he could not quench the power of baptism in little children, nevertheless succeeded in quenching it in all adults, so that there are scarce any who call to mind their baptism and still fewer who glory in it; so many other ways have they discovered of ridding themselves of their sins and of reaching heaven. The source of these false opinions is that dangerous saying of St. Jerome’s83 — either unhappily phrased or wrongly interpreted — in which he terms penance “the second plank” after the shipwreck; as if baptism were not penance. Accordingly, when men fall into sin, they despair of “the first plank,” which is the ship, as though it had gone under, and fasten all their faith on the second plank, that is, penance. This has produced those endless burdens of vows, religious works, satisfactions, pilgrimages, indulgences, and sects84, whence has arisen that flood of books, questions, opinions and human traditions, which the world cannot contain; so that this tyranny plays worse havoc with the Church of God than any tyrant ever did with the Jewish people or with any other nation under heaven.
It was the duty of the pontiffs to abate this evil, and with all diligence to lead Christians to the true understanding of baptism, so that they might know what manner of men they are and how it becomes Christians to live. But instead of this, their work is now to lead the people as far astray as possible from their baptism, to immerse all men in the flood of their oppression, and to cause the people of Christ, as the prophet says, to forget Him days without number [Jer. 2:32]. O unhappy, all who bear the name of priest to-day! They not only do not know nor do what becometh priests, but they are ignorant of what they ought to know and do. They fulfil the saying in Isaiah lvi: “His watch-men are all blind, they are all ignorant: the shepherds themselves knew no understanding; all have declined into their own way, every one after his own gain.” [Isa. 56:10]
The First Part of Baptism: The Divine Promise
Now, the first thing in baptism to be considered is the divine promise, which says: “He that believeth and is baptised shall be saved.” This promise must be set far above all the glitter of works, vows, religious orders, and whatever man has added thereto; for on it all our salvation depends [Mark 16:16]. But we must so consider it as to exercise our faith therein and in nowise doubt that we are saved when we are baptised. For unless this faith be present or be conferred in baptism, baptism will profit us nothing, nay, it becomes a hindrance to us, not only in the moment of its reception, but all the days of our life; for such unbelief accuses God’s promise of being a lie, and this is the blackest of all sins. If we set ourselves to this exercise of faith, we shall at once perceive how difficult it is to believe this promise of God. For our human weakness, conscious of its sins, finds nothing more difficult to believe than that it is saved or will be saved; and yet unless it does believe this, it cannot be saved, because it does not believe the truth of God that promiseth
salvation.
This message should have been untiringly impressed upon the people and this promise dinned without ceasing in their ears; their baptism should have been called again and again to their mind, and faith constantly awakened and nourished. For, just as the truth of this divine promise, once pronounced over us, continues unto death, so our faith in the same ought never to cease, but to be nourished and strengthened until death, by the continual remembrance of this promise made to us in baptism. Therefore, when we rise from sins, or repent, we do but return to the power and the faith of baptism from whence we fell, and find our way back to the promise then made to us, from which we departed when we sinned. For the truth of the promise once made remains steadfast, ever ready to receive us back with open arms when we return. This, if I mistake not, is the real meaning of the obscure saying, that baptism is the beginning and foundation of all the sacraments, without which none of the others may be received.
It will, therefore, be no small gain or a penitent to lay hold before all else on the memory of his baptism, confidently to call to mind the promise of God, which he has forsaken, and to plead it with His Lord, rejoicing that he is baptised and therefore is yet within the fortress of salvation, and abhorring his wicked ingratitude in falling away from its faith and truth. His soul will find wondrous comfort, and will be encouraged to hope or mercy, when he considers that the divine promise which God made to him and which cannot possibly lie, still stands unbroken and unchanged, yea, unchangeable by any sins; as Paul says in 1I Timothy ii, “If we believe not. He continueth faithful, He cannot deny Himself.” [2 Tim. 2:13] Ay, this truth of God will sustain him, so that if all else should sink in ruins, this truth, if he believe it, will not ail him. For in it he has a shield against all assaults of the enemy, an answer to the sins that disturb his conscience, an antidote for the dread of death and judgment, and a comfort in every temptation, — namely, this one truth, — and he can say, “God is faithful that promised [Heb. 10:23], Whose sign I have received in my baptism. If God be for me, who is against me?” [Rom. 8:31]
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