I have sent forth a sermon on the reverend holy sacrament of the altar, in which, among other words, I have let it be known that I think it good to give both forms to anyone who desires them. Here my dear friends, who thirst for my blood, have thought that they have
They may have neither appearance nor reason to oppose me, since they have lost considerable effort, diligence, time, and money, but now they cry out and whine: "We've won!
2. although I know that my Satan does not do anything good against me, who also
*) See the first note to the previous number.
**In the Erlangen edition, five individual printings are given, all without time, place and printer. This writing is found in "Martini Luthers mancherley büchlin und tractetlin", 1520, p. 146 a. In the collections: in the Wittenberg (1554), vol. VII, p. 27; in the Jena (1564), vol. I, p. 2I0d; in the Altenburg, vol. I, p. 546; in the Leipzig, vol. XVII, p. 282; and in the Erlangen, vol. 27, p. 71. We give the text according to the Jena edition, comparing the Wittenberg. The readings of the Erlanger edition are several times not good.
If such stormy winds raise me to love, then I know again that Christ still lives and reigns, and I am certain of it and do not let it deter me in any way, let all things be subject to him [Ps. 8:7]. I had also, in such a haughty, defiant mind fortified in Christ's power, intended to despise such clamor and to hold it like the sound of a dry pig's bladder; nevertheless, I have allowed myself to be moved to give a brief instruction and reason for my words to the common simple-minded people's piety, to whom some shallow-scholarly chatterers have blabbed such things to great annoyance.
(3) I have not said nor advised, nor is it my opinion, that one or some bishops by their own authority should begin to administer both forms to anyone, unless it were thus established and commanded by a common Christian council, which I have expressed. But it has been necessary for me to say, and it is also necessary for a Christian man to know, how it is done about the same Sacrament, one should know and interpret the Gospel differently, so that one does not stand against the heretics with disgrace, if we were found [as those who] do not know thoroughly the cause and form of our faith.
This is not the case, however, for which the Bohemians are called heretics for enjoying both forms; nor has the Roman church ever considered it heresy; and [we] would gladly hear and cheerfully look upon him who may say otherwise, however low and high, broad and long he may be learned. For the Roman church has allowed the same thing to the Bohemians in the past, as is known; but what may be allowed is not and will never be heresy; for one would want to accuse the Roman church of blasphemy, as if it had decreed and permitted heresy to be held; so be it to God forever!
(5) I say further, that to regard both forms as heresy is to dishonor Christ, and is a blasphemy of the holy gospel and of the same sacrament. For Christ Himself instituted it in both forms, and the whole church throughout the world has used it in this way for many hundreds of years, which no one can deny. Therefore, one should speak more sensibly about these things and not so quickly denounce Christ and the sacrament.
Calling his church heretics. I also fear that such a heresy has been accused by some unlearned people who were too weak to fight with the Bohemians in the Scriptures, so they have smelled themselves with malicious words and have driven the same into the common people, especially on the Bohemian border.
(6) This is true, because Christ did not command that the sacrament should be administered to everyone, not only one but none may be received, as some of the old fathers did in the desert. Therefore I do wrong to the Bohemians, because they did not follow the house, obey the authority, let them be satisfied with one form. If the Roman church does right or wrong, such an order does no harm, because no form is commanded by Christ. Again, if the Bohemians were so weak in their faith and conscience that they could not be kindly rebuked, we should, with the Roman Church according to the example of St. Paul, Romans 14:1 and 15:1, bear and allow their weakness, and not call it heresy, which they themselves did not devise in the Gospel, and publicly denounce to Christianity.
(7) They are not right in thinking that it must be so, nor are we right in thinking that it is heretical. But it is not heresy on either side. But it is a schism, a discord; there both parties should get along amicably: or, if that is not possible, each should walk in his own way with the other's peace and will, as in former times the Easter Day celebration was held in discord and yet with peace and unity. And still today no collegiate church or order agrees with the other in all matters, and yet unity remains among them.
8) For the Bohemians to dwell 1) on the saying of John 6:53: "Except ye eat the flesh, and drink the blood of the man child, ye have no life in you," is inferring nothing. For the Lord does not speak of the sacrament in that place, but of faith in God and in the child of man, that is, Christ. Again, that we Romans reproach the perilousness, or of the
1) d. i. support.
Wine in many countries infirmities, also does not close. But this concludes that St. Paul says Eph. 4, 3: "You should all be of one mind, one will and one opinion, and carefully maintain spiritual unity, in the bond of peace", as is meant by the sacrament. Since it would be fine to have both forms, but if it is not necessary to do so, the peace and unity that are necessary to have should be allowed to prevail and be used above the form.
9 To say of the Bohemian heresy, I hear that there are three parties in Bohemia. The first, the Picards, who declare themselves by an omitted book that I have seen, that they do not only miss both forms (since they are not so great), but also do not believe that Christ is truly flesh and blood, and have some more heretical pieces. I consider these Bohemians to be heretics. God have mercy on them! I have also condemned them many times in my writings.
Some call the other party the Grubenhainers. What they believe or hold, I do not know, so I cannot call them heretics or Christians.
(11) The third party is called the two-formers, whose life I do not know otherwise than that I now hear from my opponents in this case that there is no part in which they believe and walk differently than we do, except the two-formers. If such a speech of my opponents is true, then I say, and conclude from their own words, that these same Bohemians are not heretics, but only schismatici, that is, ambiguous and ambivalent, which vice also reigns on our side more than in a hundred pieces, yes, even almost vain schismata reign among us, unfortunately!
(12) It is considered a great sin to let a little or a drop of the sacrament fall without any will, but the fact that many of them have received the sacrament into a stinking, evil soul is not considered a sin; as if such a soul were not a thousand times more dishonest to the sacrament than all the mud on earth. Who
1) Wittenb. instead of "all" - "as".
Do you resist the journey here? Or who leaves the sacrament after 2) for the sake of this cruel, terrible journey, which happens not only by chance, but daily.
Therefore my request would be that both, Bohemians and Romans, would step away from their hard senses, and either one way, it would be one or both shapes, or else two ways, would keep friendly unity. And here the love on our side should seek the blessedness of the Bohemians more than their own power and rule; in turn, the Bohemians should follow unity, obedience and submission to the power more than their own discretion and freedom. For although they have power and freedom from the Gospel in both forms, they are more indebted to unity, which is the meaning of the sacrament. Again, though we have the power and 3) the heap, yet we are more indebted to love. Omnia mihi licent, sed non omnia, expediunt, says St. Paul [1 Cor. 6, 12.]: One must not do everything that we have power to do, but what the love of one's neighbor demands.
14 But I hear that the greatest thing is that the Bohemians have taken spiritual goods to themselves in the schism, and they want to have them back again. If this is true, it is a pitiful thing that one may rather suffer discord and heresy than leave the temporal damned property. And here, however, I am wrong for both parties. For the Romans and the Bohemians should also 4) let the cloak go with the skirt, according to the Gospel, and it is a sin that the great heads do not seek to tolerate this kindly.
15 My friends search for me so closely that they cry out that I was born in Bohemia, educated in Prague, instructed in Wiklef's books, and that my father confessed this. And so that they never let up, they have interpreted my name Luther in Bohemian; in addition, they have drawn the two monstrances, printed on the sermon, as if I had given it to the Bohemians as a sign to receive both forms. About that,
2) So put by us instead of "yet" in the issues.
3) Thus the Wittenbergers. In the Jenaer: or.
4) "also" is missing in the Jena.
so extremely perceptive, since they have seen two geese from the one monstrance, that is why John Hus is called John Goose in Bohemian.
How could I encounter more beautiful carnival larvae than such high-minded, profound prophets? Truly, it is fair that those who resist the truth write such frivolous, ridiculous and foolish things and believe them firmly, seriously. And even though such shameful foolishness almost makes me brave, and my opponents completely contemptible to me, as those who pretend that they have no reason against me, and must justify my things in their own conscience with great displeasure; yet, because they do this so almost that it is declared to be truth even in high places, I must have mercy on them, and tell my birth. 1)
D. Martin Luther was born in Eisleben, in the county of Mansfeld. 2)
There is a noble, famous county in the bishopric of Halberstadt and the principality of Saxony, which is called Mansfeld, and almost all my gracious lords, Count Günther, Ernst, Hoyer, Gebhard and Albrecht, know my father and me personally. I was born in Eisleben, educated in Mansfeld, taught in Magdeburg and Eisenach, became a Master and Augustinian in Erfurt, and now a Doctor in Wittenberg, and have been closest to Bohemia in Dresden my whole life. I did not want to save such lessons for this new year from my dear prophets, the monstrance makers and goose cuckoos, of good opinion.
1) Luther recounts almost the same circumstances of his life also in the letter to Spalatin, Appendix, No. 4.
2) This caption is from the Jena edition.
18 But that two monstrances are printed, I ask my high-minded ones, these dear ones, that they would be merciful to me. For I certainly do not have the time to see what the printer takes for image, letters, ink or paper, and it has never happened to me before, nor have I provided for anyone to request such from me.
19 They also cry out, as the Bohemians have been with me, and have written to me. But I am sorry in my heart that the Bohemians do not come to me confidently and write, I wanted to receive them cheerfully and kindly; I wanted to do the same to Jews, Turks and pagans, yes, even to them, my enemies. I hoped that I would be well off, and I did not want to contest their poisonous suspicions by a hair's breadth.
20 Yes, if I were as learned and holy as the dear goose-suckers make themselves believe, I would personally go into Bohemia, try to bring them under the unity of the Roman See and to the heap. And I would not attack them with nasty, sharp words, heretics, blasphemers, cursing, as we have attacked them so far to convert.
Now, please, every devout Christian man would like to see with what kind of opinions and things my dear friends attack me; what would they do if they wanted to have a right cause? Therefore, I hereby warn everyone to be aware of his soul, to beware of the evil, poisonous tongues, which unfortunately have grown up about me, without harm to me, even to great piety, and to their own miserable destruction. May God have mercy on us all, amen.
3) The expenses: waser.