Martin Luther's Large Catechism Part 8

Accordingly, there is no help or comfort except to run hither and to take hold of the Lord's Prayer, and thus speak to G.o.d from the heart: Dear Father, Thou hast bidden me pray; let me not relapse because of temptations. Then you will see that they must desist, and finally acknowledge themselves conquered. Else if you venture to help yourself by your own thoughts and counsel, you will only make the matter worse and give the devil more s.p.a.ce. For he has a serpent's head, which if it gain an opening into which he can slip, the whole body will follow without check. But prayer can prevent him and drive him back.

The Seventh and Last Pet.i.tion.

But deliver us from evil. Amen. In the Greek text this pet.i.tion reads thus: Deliver or preserve us from the Evil One, or the Malicious One; and it looks as if He were speaking of the devil, as though He would comprehend everything in one so that the entire substance of all our prayer is directed against our chief enemy. For it is he who hinders among us everything that we pray for: the name or honor of G.o.d, G.o.d's kingdom and will, our daily bread, a cheerful good conscience, etc.

Therefore we finally sum it all up and say: Dear Father pray, help that we be rid of all these calamities. But there is nevertheless also included whatever evil may happen to us under the devil's kingdom -- poverty, shame, death, and, in short, all the agonizing misery and heartache of which there is such an unnumbered mult.i.tude on the earth.

For since the devil is not only a liar, but also a murderer, he constantly seeks our life, and wreaks his anger whenever he can afflict our bodies with misfortune and harm. Hence it comes that he often breaks men's necks or drives them to insanity, drowns some, and incites many to commit suicide, and to many other terrible calamities.

Therefore there is nothing for us to do upon earth but to pray against this arch enemy without ceasing. For unless G.o.d preserved us, we would not be safe from him even for an hour.

Hence you see again how G.o.d wishes us to pray to Him also for all the things which affect our bodily interests, so that we seek and expect help nowhere else except in Him. But this matter He has put last; for if we are to be preserved and delivered from all evil, the name of G.o.d must first be hallowed in us, His kingdom must be with us, and His will be done. After that He will finally preserve us from sin and shame, and, besides, from everything that may hurt or injure us.

Thus G.o.d has briefly placed before us all the distress which may ever come upon us, so that we might have no excuse whatever for not praying.

But all depends upon this, that we learn also to say Amen, that is, that we do not doubt that our prayer is surely heard and [what we pray]

shall be done. For this is nothing else than the word of undoubting faith, which does not pray at a venture, but knows that G.o.d does not lie to him, since He has promised to grant it. Therefore, where there is no such faith, there cannot be true prayer either.

It is, therefore, a pernicious delusion of those who pray in such a manner that they dare not from the heart say yea and positively conclude that G.o.d hears them, but remain in doubt and say, How should I be so bold as to boast that G.o.d hears my prayer? For I am but a poor sinner, etc.

The reason for this is, they regard not the promise of G.o.d, but their own work and worthiness, whereby they despise G.o.d and reproach Him with lying, and therefore they receive nothing. As St. James says [1, 6]: But let him ask in faith, nothing wavering; for he that wavereth is like a wave of the sea, driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord. Behold, such importance G.o.d attaches to the fact that we are sure we do not pray in vain, and that we do not in any way despise our prayer.

Part Fourth.

OF BAPTISM.

We have now finished the three chief parts of the common Christian doctrine. Besides these we have yet to speak of our two Sacraments inst.i.tuted by Christ, of which also every Christian ought to have at least an ordinary, brief instruction, because without them there can be no Christian; although, alas! hitherto no instruction concerning them has been given. But, in the first place, we take up Baptism, by which we are first received into the Christian Church. However, in order that it may be readily understood we will treat of it in an orderly manner, and keep only to that which it is necessary for us to know. For how it is to be maintained and defended against heretics and sects we will commend to the learned.

In the first place, we must above all things know well the words upon which Baptism is founded, and to which everything refers that is to be said on the subject, namely, where the Lord Christ speaks in the last chapter of Matthew, v. 19:

Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

Likewise in St. Mark, the last chapter, v. 16:

He that believeth and is baptized shall be saved; but he that believeth not shall be d.a.m.ned .

In these words you must note, in the first place, that here stand G.o.d's commandment and inst.i.tution, lest we doubt that Baptism is divine, not devised nor invented by men. For as truly as I can say, No man has spun the Ten Commandments, the Creed, and the Lord's Prayer out of his head, but they are revealed and given by G.o.d Himself, so also I can boast that Baptism is no human trifle, but inst.i.tuted by G.o.d Himself, moreover, that it is most solemnly and strictly commanded that we must be baptized or we cannot be saved, lest any one regard it as a trifling matter, like putting on a new red coat. For it is of the greatest importance that we esteem Baptism excellent, glorious, and exalted, for which we contend and fight chiefly, because the world is now so full of sects clamoring that Baptism is an external thing, and that external things are of no benefit. But let it be ever so much an external thing here stand G.o.d's Word and command which inst.i.tute, establish, and confirm Baptism. But what G.o.d inst.i.tutes and commands cannot be a vain, but must be a most precious thing, though in appearance it were of less value than a straw. If hitherto people could consider it a great thing when the Pope with his letters and bulls dispensed indulgences and confirmed altars and churches, solely because of the letters and seals, we ought to esteem Baptism much more highly and more precious, because G.o.d has commanded it, and, besides, it is performed in His name. For these are the words, Go ye baptize; however, not in your name, but in the name of G.o.d.

For to be baptized in the name of G.o.d is to be baptized not by men, but by G.o.d Himself. Therefore although it is performed by human hands, it is nevertheless truly G.o.d's own work. From this fact every one may himself readily infer that it is a far higher work than any work performed by a man or a saint. For what work greater than the work of G.o.d can we do?

But here the devil is busy to delude us with false appearances, and lead us away from the work of G.o.d to our own works. For there is a much more splendid appearance when a Carthusian does many great and difficult works and we all think much more of that which we do and merit ourselves. But the Scriptures teach thus: Even though we collect in one ma.s.s the works of all the monks, however splendidly they may shine, they would not be as n.o.ble and good as if G.o.d should pick up a straw. Why? Because the person is n.o.bler and better. Here, then, we must not estimate the person according to the works, but the works according to the person, from whom they must derive their n.o.bility. But insane reason will not regard this, and because Baptism does not shine like the works which we do, it is to be esteemed as nothing.

From this now learn a proper understanding of the subject, and how to answer the question what Baptism is, namely thus, that it is not mere ordinary water, but water comprehended in G.o.d's Word and command, and sanctified thereby, so that it is nothing else than a divine water; not that the water in itself is n.o.bler than other water, but that G.o.d's Word and command are added.

Therefore it is pure wickedness and blasphemy of the devil that now our new spirits, to mock at Baptism, omit from it G.o.d's Word and inst.i.tution, and look upon it in no other way than as water which is taken from the well, and then blather and say: How is a handful of water to help the soul? Aye, my friend, who does not know that water is water if tearing things asunder is what we are after? But how dare you thus interfere with G.o.d's order, and tear away the most precious treasure with which G.o.d has connected and enclosed it, and which He will not have separated? For the kernel in the water is G.o.d's Word or command and the name of G.o.d which is a treasure greater and n.o.bler than heaven and earth.

Comprehend the difference, then, that Baptism is quite another thing than all other water; not on account of the natural quality, but because something more n.o.ble is here added; for G.o.d Himself stakes His honor His power and might on it. Therefore it is not only natural water, but a divine, heavenly, holy, and blessed water, and in whatever other terms we can praise it, -- all on account of the Word, which is a heavenly, holy Word, that no one can sufficiently extol, for it has, and is able to do, all that G.o.d is and can do [since it has all the virtue and power of G.o.d comprised in it]. Hence also it derives its essence as a Sacrament, as St. Augustine also taught: Accedat verb.u.m ad elementum et fit sacramentum. That is, when the Word is joined to the element or natural substance, it becomes a Sacrament, that is, a holy and divine matter and sign.

Therefore we always teach that the Sacraments and all external things which G.o.d ordains and inst.i.tutes should not be regarded according to the coa.r.s.e, external mask, as we regard the sh.e.l.l of a nut, but as the Word of G.o.d is included therein. For thus we also speak of the parental estate and of civil government. If we propose to regard them in as far as they have noses, eyes, skin, and hair flesh and bones, they look like Turks and heathen, and some one might start up and say: Why should I esteem them more than others? But because the commandment is added: Honor thy father and thy mother, I behold a different man, adorned and clothed with the majesty and glory of G.o.d. The commandment (I say) is the chain of gold about his neck, yea, the crown upon his head which shows to me how and why one must honor this flesh and blood.

Thus, and much more even, you must honor Baptism and esteem it glorious on account of the Word, since He Himself has honored it both by words and deeds; moreover, confirmed it with miracles from heaven.

For do you think it was a jest that, when Christ was baptized, the heavens were opened and the Holy Ghost descended visibly, and everything was divine glory and majesty?

Therefore I exhort again that these two the water and the Word, by no means be separated from one another and parted. For if the Word is separated from it, the water is the same as that with which the servant cooks, and may indeed be called a bath-keeper's baptism. But when it is added, as G.o.d has ordained, it is a Sacrament, and is called Christ-baptism. Let this be the first part regarding the essence and dignity of the holy Sacrament.

In the second place, since we know now what Baptism is, and how it is to be regarded, we must also learn why and for what purpose it is inst.i.tuted; that is, what it profits, gives and works. And this also we cannot discern better than from the words of Christ above quoted: He that believeth and is baptized shall be saved. Therefore state it most simply thus, that the power, work, profit, fruit, and end of Baptism is this, namely, to save. For no one is baptized in order that he may become a prince, but, as the words declare, that he be saved. But to be saved. we know. is nothing else than to be delivered from sin, death, and the devil, and to enter into the kingdom of Christ, and to live with Him forever.

Here you see again how highly and precious we should esteem Baptism, because in it we obtain such an unspeakable treasure, which also indicates sufficiently that it cannot be ordinary mere water. For mere water could not do such a thing, but the Word does it, and (as said above) the fact that the name of G.o.d is comprehended therein. But where the name of G.o.d is, there must be also life and salvation, that it may indeed be called a divine, blessed, fruitful, and gracious water; for by the Word such power is imparted to Baptism that it is a laver of regeneration, as St. Paul also calls it, t.i.tus 3, 5.

But as our would-be wise, new spirits a.s.sert that faith alone saves, and that works and external things avail nothing, we answer: It is true, indeed, that nothing in us is of any avail but faith, as we shall hear still further. But these blind guides are unwilling to see this, namely, that faith must have something which it believes, that is, of which it takes hold, and upon which it stands and rests. Thus faith clings to the water, and believes that it is Baptism, in which there is pure salvation and life; not through the water (as we have sufficiently stated), but through the fact that it is embodied in the Word and inst.i.tution of G.o.d, and the name of G.o.d inheres in it. Now, if I believe this, what else is it than believing in G.o.d as in Him who has given and planted His Word into this ordinance, and proposes to us this external thing wherein we may apprehend such a treasure?

Now, they are so mad as to separate faith and that to which faith clings and is bound though it be something external. Yea, it shall and must be something external, that it may be apprehended by the senses, and understood and thereby be brought into the heart, as indeed the entire Gospel is an external, verbal preaching. In short, what G.o.d does and works in us He proposes to work through such external ordinances.

Wherever, therefore, He speaks, yea, in whichever direction or by whatever means He speaks, thither faith must look, and to that it must hold. Now here we have the words: He that believeth and is baptized shall be saved. To what else do they refer than to Baptism, that is, to the water comprehended in G.o.d's ordinance? Hence it follows that whoever rejects Baptism rejects the Word of G.o.d, faith, and Christ, who directs us thither and binds us to Baptism.

In the third place since we have learned the great benefit and power of Baptism, let us see further who is the person that receives what Baptism gives and profits. This is again most beautifully and clearly expressed in the words: He that believeth and is baptized shall be saved. That is, faith alone makes the person worthy to receive profitably the saving, divine water. For, since these blessings are here presented and promised in the words in and with the water, they cannot be received in any other way than by believing them with the heart. Without faith it profits nothing, notwithstanding it is in itself a divine superabundant treasure. Therefore this single word (He that believeth) effects this much that it excludes and repels all works which we can do, in the opinion that we obtain and merit salvation by them. For it is determined that whatever is not faith avails nothing nor receives anything.

But if they say, as they are accustomed: Still Baptism is itself a work, and you say works are of no avail for salvation; what then, becomes of faith? Answer: Yes, our works, indeed, avail nothing for salvation; Baptism, however, is not our work, but G.o.d's (for, as was stated, you must put Christ-baptism far away from a bath-keeper's baptism). G.o.d's works, however, are saving and necessary for salvation, and do not exclude, but demand, faith; for without faith they could not be apprehended. For by suffering the water to be poured upon you, you have not yet received Baptism in such a manner that it benefits you anything; but it becomes beneficial to you if you have yourself baptized with the thought that this is according to G.o.d's command and ordinance, and besides in G.o.d's name, in order that you may receive in the water the promised salvation. Now, this the fist cannot do, nor the body; but the heart must believe it.

Thus you see plainly that there is here no work done by us, but a treasure which He gives us, and which faith apprehends; just as the Lord Jesus Christ upon the cross is not a work, but a treasure comprehended in the Word, and offered to us and received by faith.

Therefore they do us violence by exclaiming against us as though we preach against faith; while we alone insist upon it as being of such necessity that without it nothing can be received nor enjoyed.

Thus we have these three parts which it is necessary to know concerning this Sacrament especially that the ordinance of G.o.d is to be held in all honor, which alone would be sufficient, though it be an entirely external thing like the commandment, Honor thy father and thy mother, which refers to bodily flesh and blood. Therein we regard not the flesh and blood, but the commandment of G.o.d in which they are comprehended, and on account of which the flesh is called father and mother; so also, though we had no more than these words, Go ye and baptize, etc., it would be necessary for us to accept and do it as the ordinance of G.o.d. Now there is here not only G.o.d's commandment and injunction, but also the promise, on account of which it is still far more glorious than whatever else G.o.d has commanded and ordained, and is, in short, so full of consolation and grace that heaven and earth cannot comprehend it. But it requires skill to believe this, for the treasure is not wanting, but this is wanting that men apprehend it and hold it firmly.

Therefore every Christian has enough in Baptism to learn and to practice all his life; for he has always enough to do to believe firmly what it promises and brings: victory over death and the devil, forgiveness of sin, the grace of G.o.d, the entire Christ, and the Holy Ghost with His gifts. In short, it is so transcendent that if timid nature could realize it, it might well doubt whether it could be true.

For consider, if there were somewhere a physician who understood the art of saving men from dying, or, even though they died, of restoring them speedily to life, so that they would thereafter live forever, how the world would pour in money like snow and rain, so that because of the throng of the rich no one could find access! But here in Baptism there is brought free to every one's door such a treasure and medicine as utterly destroys death and preserves all men alive.

Thus we must regard Baptism and make it profitable to ourselves, that when our sins and conscience oppress us, we strengthen ourselves and take comfort and say: Nevertheless I am baptized; but if I am baptized, it is promised me that I shall be saved and have eternal life, both in soul and body. For that is the reason why these two things are done in Baptism namely, that the body, which can apprehend nothing but the water, is sprinkled, and, in addition, the word is spoken for the soul to apprehend. Now, since both, the water and the Word, are one Baptism, therefore body and soul must be saved and live forever: the soul through the Word which it believes, but the body because it is united with the soul and also apprehends Baptism as it is able to apprehend it. We have, therefore, no greater jewel in body and soul, for by it we are made holy and are saved, which no other kind of life, no work upon earth, can attain.

Let this suffice respecting the nature, blessing, and use of Baptism, for it answers the present purpose.

[Part Fifth.]

OF THE SACRAMENT OF THE ALTAR.

In the same manner as we have heard regarding Holy Baptism, we must speak also concerning the other Sacrament, namely, these three points: What is it? What are its benefits? and, Who is to receive it? And all these are established by the words by which Christ has inst.i.tuted it, and which every one who desires to be a Christian and go to the Sacrament should know. For it is not our intention to admit to it and to administer it to those who know not what they seek, or why they come. The words, however, are these:

Our Lord Jesus Christ, the same night in which He was betrayed, took bread; and when He had given thanks, He brake it, and gave it to His disciples, and said, Take, eat; this is My body, which is given for you: this do in remembrance of Me.

After the same manner also He took the cup when He had supped, gave thanks, and 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 ye, as oft as ye drink it, in remembrance of Me.

Here also we do not wish to enter into controversy and contend with the traducers and blasphemers of this Sacrament, but to learn first (as we did regarding Baptism) what is of the greatest importance, namely that the chief point is the Word and ordinance or command of G.o.d. For it has not been invented nor introduced by any man, but without any one's counsel and deliberation it has been inst.i.tuted by Christ. Therefore, just as the Ten Commandments, the Lord's Prayer, and the Creed retain their nature and worth although you never keep, pray, or believe them, so also does this venerable Sacrament remain undisturbed, so that nothing is detracted or taken from it, even though we employ and dispense it unworthily. What do you think G.o.d cares about what we do or believe, so that on that account He should suffer His ordinance to be changed? Why, in all worldly matters every thing remains as G.o.d has created and ordered it, no matter how we employ or use it. This must always be urged, for thereby the prating of nearly all the fanatical spirits can be repelled. For they regard the Sacraments, aside from the Word of G.o.d, as something that we do.

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 we Christians are commanded by the Word of Christ to eat and to drink. And as we have said of Baptism that it is not simple water, so here also we say the Sacrament is bread and wine, but not mere bread and wine, such as are ordinarily served at the table, but bread and wine comprehended in, and connected with, the Word of G.o.d.

It is the Word (I say) which makes and distinguishes this Sacrament, so that it is not mere bread and wine, but is, and is called, the body and blood of Christ. For it is said: Accedat verb.u.m ad elementum, et At sacramentum. If the Word be joined to the element it becomes a Sacrament. This saying of St. Augustine is so properly and so well put that he has scarcely said anything better. The Word must make a Sacrament of the element, else it remains a mere element. Now, it is not the word or ordinance of a prince or emperor, but of the sublime Majesty, at whose feet all creatures should fall, and affirm it is as He says, and accept it with all reverence fear, and humility.

With this Word you can strengthen your conscience and say: If a hundred thousand devils, together with all fanatics, should rush forward, crying, How can bread and wine be the body and blood of Christ? etc., I know that all spirits and scholars together are not as wise as is the Divine Majesty in His little finger. Now here stands the Word of Christ: Take, eat; this is My body; Drink ye all of it; this is the new testament in My blood, etc. Here we abide, and would like to see those who will const.i.tute themselves His masters, and make it different from what He has spoken. It is true, indeed, that if you take away the Word or regard it without the words, you have nothing but mere bread and wine. But if the words remain with them as they shall and must, then, in virtue of the same, it is truly the body and blood of Christ. For as the lips of Christ say and speak, so it is, as He can never lie or deceive.

Hence it is easy to reply to all manner of questions about which men are troubled at the present time, such as this one: Whether even a wicked priest can minister at, and dispense, the Sacrament, and whatever other questions like this there may be. For here we conclude and say: Even though a knave takes or distributes the Sacrament, he receives the true Sacrament, that is, the true body and blood of Christ, just as truly as he who [receives or] administers it in the most worthy manner. For it is not founded upon the holiness of men, but upon the Word of G.o.d. And as no saint upon earth, yea, no angel in heaven, can make bread and wine to be the body and blood of Christ, so also can no one change or alter it, even though it be misused. For the Word by which it became a Sacrament and was inst.i.tuted does not become false because of the person or his unbelief. For He does not say: If you believe or are worthy, you receive My body and blood, but: Take, eat and drink; this is By body and blood. Likewise: Do this (namely, what I now do, inst.i.tute, give, and bid you take) . That is as much as to say, No matter whether you are worthy or unworthy, you have here His body and blood by virtue of these words which are added to the bread and wine. Only note and remember this well; for upon these words rest all our foundation, protection, and defense against all errors and deception that have ever come or may yet come.