Held on 21 and 24 December 1525.
The first sermon
Of the Worthiness of the Sacrament, done by John Oecolampadium from St. Thomas Day [21 Dec. 1525] on the Gospel, read according to the time, John 20.
But in the evening of the same Sabbath re.
1 Watch wonders, one hears also a quarrel among the disciples of the Lord, because of a thing that is not to be despised in any way, and just in the Easter. The ten disciples told Thomas that Christ had risen from the dead, but Thomas opposed it. But so the quarrel is well tolerated, for he was fearful. Christ has
The ten disciples who had received mercy were friendly toward Thomas, although he was a little more deliberate. Those ten disciples, having obtained mercy, were friendly toward Thomas, although he was a little more superior. 2) Thomas, on the other hand, also took care that no harm would come to love out of this3) span, even though he did not believe their words that Christ had been resurrected, and nevertheless remained with them.
1) i.e., on neither side.
2) "superior" - too much, not to suffer, peevish. Cf. Col. 629, § 89.
3) d. i. Discord.
*) These two sermons appeared in 1526 together with the previous "Responsibility" and the "Antisyngramma" without indication of the place under the title: Apologetica Jo. Oecolarapadii. The separate title
of the sermons is: Vs äiMitats kuoüarlstiak serraouk" äuo. They are translated into German by Ludwig Hetzer. We give the text according to the old edition of Walch.
But how should Christ, who is a prince of peace, Isa. 9, and a God of love, Joh. 4, hold himself in the chip? Should he despise Thomam, who did not have a bad temper at all, whether he was well-headed? or should he let the erring sheep go? Oh woe, no. What is he doing? He brings the erring sheep to him, now that he has risen, which he redeemed only before on the cross. He also lets him go free of this error and makes him a confessor of his glory.
Now God would have us even to this day live with and among one another in such gentleness, and not be so carnal, but truly spiritual. Since all things, in our time, are full of quarrels, I have no doubt that the gentle Christ would also settle our quarrels in a short time. Yes, we have no reason to complain about him, for he is today the same Christ that he was before, Heb. 13. Therefore we should not despise anyone, if we are taught by others about God. Out with strutting! Out with selfish, self-seeking love! One should kindly instruct the rude. But if we are of a slow mind, and even now and then dwell in darkness, even if we are not all of the same mind in all articles, all this does no great harm; so far, only let our heart be taught, and keep strong peace. Yes, everything, one only sins nowhere against love. Let us have an unquenchable desire for the truth, and the truth, which is Christ, will not be far from us. O it is evil that Herod and Pilate became one for Christ's sake, and yet the disciples of Christ, and those who confess and preach one God, are divided among them, Luc. 23. The lamb and the wolf will be one, and cannot the sheep remain one among themselves? Isa. 11 Certainly, as soon as we indulge our sensualities, we will never see an end to the strife, nor the growth of truth.
(3) Well, though our adversaries are not almost humble, let us give them a soothing account of the faith, and especially of the things which they accuse us of concerning the sacrament. For I fear that some of the fainthearted might run away because of their sacrilegious cries, 1) or become even more despondent. Moreover, Christmas Day is approaching, on which (as I hope) your many will testify with the holy sacramental sign of brotherly love. Therefore, I will speak about it a little more clearly, not only from the cause,
1) "lausen" put by us instead of: zausen.
That you may learn from it how others wrongly judge us; but whether there be any who have not hitherto noted the opinion of sacramental mysteries to the very best, that he, now and more fully reported, order his life in such a way that he give no occasion to the adversaries to persuade.
(4) Let us begin with the things which those throw at us from the text of the Gospel now read, to whom it is not sufficient for the glory of Christ, which we confess in the articles of our faith founded in holy Scripture. Namely, they are not content that the most holy body of Christ is seated in heaven at the right hand of the Father, but they also say that it is essentially in the bread. For as soon as the simple-minded meet them with their vile reproaches, that their opinion is contrary to common sense, yea, that they also test in the mouth another thing, neither do they teach, of which also the eyes, the ears, and other senses bear witness; well then, from this hour they wipe out the saying of the Lord out of this gospel, and say, "Blessed are they which have not seen, and believe," from which then they make such a reckoning. Well then, though the senses mean another, and the things we speak feel none, for we know that our sensuality is deceived: so let not the words deceive. Concerning "such is the faith of those things which are not seen," Heb. 11. This is the adversary's speech. But let us diligently consider where the meaning of the words is directed. It is undeniable that there is no mention of the sacrament in today's Gospel, but that only the faith of the resurrection is strengthened. But if it were proper to argue that one must believe everything that one does not see, we would also want to prove that an ox is stuck in a pea, and a mosquito is an elephant; indeed, it would not be a lie so hideously large that one would have to believe it, because one does not see it. From this, however, the actual meaning of this saying may be written. Christ, our Lord, has it in custom that he praises the faith of Abraham and the archfathers, saying: that all the trusted ones 2) in him are true children and true successors of Abraham, Luc. 19, as the Zachaeum, together with those who come from the going out and the going down of the sun, and will rest with Abraham in the kingdom of heaven, Matth. 8. 8. On the other hand, he also said that the Jews were not children of Abraham, but of Bastarte, and were even of the kind of Abraham, John 8. So Christ also looks in this place upon the fathers, that they believed
2) Familiar == those who trust.
They had been admonished only by word, without any sign, and so Thomas was unequal to his 1) brothers in that case, in that he did not believe even after the deed. Therefore he says to him: O Thomas, the sign does not make you blessed, yes, it punishes you, the true believers believe the word without sign.
(5) Furthermore, if the adversaries would deny that this sentence was said in the church and rhymed with their assumption of the sacrament, we will find that it is closer to our opinion than to theirs, and that they fall by their own sword. Why? For this very reason, one should first have publicly stated with an undeniably clear word of God that the bread is the body of Christ, and therefore one should not waver in this, because it would be just and precisely so. God granting that human or angelic reason would be against it, would be equally valid. Yes, that is the defect, that one offers it with cheerful words. But if they cry out, "This is my body," there are many other causes that do not allow one to take all 2). from these words, that the bread is the essential body of Christ, or that the body in the bread is also in heaven. This is a freer thing: it is found in the writings of the papists themselves, 3) that this sense [understanding], that the body is in the bread (or that the bread is the true body), cannot be obtained or grasped from the clear words of the evangelists, but comes only from the fact that the church has thus recognized it. The others, too, will never conquer together that the essential body is in the bread, or that the bread is the true body, even if they use their art and all their speed, because God wanted to punish us for our sins, so that we step away from His light. Now, since the bodily presence is not proved by divine words, no one should urge us not to believe our sensitive senses, so that we eat bread for meat, gall for sugar. Yes, it would be foolish to urge anyone to believe without a displayed word, for "how will they believe if they do not hear?" Rom. 10.
(6) If it is a matter that the helpful control of the face and the sensuality are detrimental to the saving faith, then also the bodily presence of human afflictions will be a blessing.
1) "his" put by us instead of: his.
2) d. i. such.
3) Marginal gloss: The bishop Ravensis has written it.
4) and so much more, the more hidden it is; for Christ says, "Unless I go, the Comforter will not come. Now saving faith comes neither from the flesh, nor from the blood, but from the Holy Spirit, who draws us away from the flesh; for in order that we may be saved, we must, for the sake of necessity, leave all that is not highest and best, and pass quickly by. All who cling to the flesh are easily repelled. But the few who cling to the word have already conquered these things; nothing can harm them. The faith that the Lord requires of us is presented at the end of this Gospel (as in many other places) in few words. For all these things which are written are written, that we may believe that Jesus is the anointed Son of God, and that believing we may have life. This is the faith that is commanded us in the Scriptures, and not the delusion that the bread is the body of Christ. Many other things that Christ did are of no concern to us, therefore they are conveniently omitted; but what is necessary is here opened in one sum. If, however, taste and sight deceive and hinder us in this place, we legally understand by sight all preconception of bodily presence, for preconception or postconception hinders no less than sight itself. It also happens that the things one sees before one's eyes do not draw the mind away from contemplation; but this never happens if someone models something for him, so that his mind is not prevented from resting. If I were to say that the body was in the bread and that I was convinced of it, it would happen suddenly and in a miraculous way, human stupidity would not be able to refrain from such an innovation of higher things. From which it follows that the Christ, because he wanted to take the flesh from our eyes, Apost. 1, he also willed that we should be withdrawn from the imagination of his bodily presence; and in order that we may be saved, we must fly above everything that is not the highest. In order that I may discover the trade even more cheerfully, I will indicate it with an example, and set it thus: I have imagined myself talking to God in the dark of midnight and contemplating something high, when it happens that my dearest benefactor sits down bodily next to me, whom I neither see nor hear, nor grasp, I alone know,
4) Marginal gloss: If the small harms, the larger also harms.
5) i. e. approximately.
that he is with me; how is it, then, that his nimble, unforeseen presence did not confuse me, and did not separate my mind from the higher thoughts I had resolved to think? How is it possible that the presence of the body of Christ, which is so full of miracles, and in which contemplation strives, no longer deters the mind, neither that it may properly use and exercise itself in the memory of the suffering of Christ? There we show ourselves our hypocrisy by saying: Yes, we believe it, if only we do not believe it.
(7) It is true that the fathers who believed in the word did not need to be present in the flesh, yet they were saved. Therefore, it is unnecessary for our adversaries to apply this saying, "Blessed are those who have not seen and believe," to their opinion, for it will be on our side that this is the meaning: Blessed are those who have believed without bodily presence; this is the faith God wants us to have in what He wants to be believed.
8 Further, as one easily answers their childish reproaches, so also one soon answers their abusive words with which they sprinkle us. First, they cry out that we defile and destroy divine sacraments. Secondly, they complain that Christ, the spouse, who is the most beautiful among men, is being removed from the Church 1). Thirdly, the spiritual food of souls, together with its precious treasure, is taken away by us. Fourth, they cry out that the very body and blood of Christ, above which there is nothing more divine in all this world, is stolen by us. They do not take pleasure in this, they go at us more boldly, saying: "We have nothing in our commonwealth but wine and bread; we have neither God nor Christ. They and their swine (so the opponents say) live at home just as deliciously as we do; although we already have much, they esteem the sanctity of bread just as highly as a loaf of bread given in the honor of Saint Ulrich, or Saint Hupertus, or another saint. Above all these disgraceful speeches they attribute to us the disbelief of the Jews, which Jews are always repugnant to the sacrament of the Christians. They say that the ancient Jews were higher in worship because of their ceremonies and sacrifices than we are. I would have liked to do all these things for my own sake, just as I heard and realized it.
1) i.e. taken away.
not. But I must not do it from the unused 2) and weak, because the truth must be discovered aloud. I ask you to resolve patiently, I will not say anything ungodly. Things are not so bad yet, they can still be helped.
(9) First of all, that we deny the sacraments their honor and take it away is a lie. Yes, it is true, we deny their honor, and we desire that their honor remain unharmed. 3. But this true honor does not stand in the adorning of garments; it does not stand in adorned and gilded vessels; it does not stand in great, delicious torches, and the like. No, God has never desired any of these things, nor praised them, nor loved them. What does God desire? He desires purity of faith; He desires truth without falsehood and hypocrisy; He desires innocence, love and the like. All these things we desire to build. Now, if Christ had first considered external things, indeed, he would have considered them first. But he is the one who dispensed with us from external things and taught us not to cling to the elements of this world. Dear, consider our cause and the cause of the adversaries against each other; they will be disgraced if only one makes a cross too small. [But those who first run from the harlots over the altar or to the sacrament, spiritual usurers, death-beaters, people-shamers, blasphemers of the word of God, the greatest blasphemers are good companions and patrons to them, keep them honest, if they have only the papal way, that is, ungodly, messt. Which one do you think defiles the sacraments, us or them? Which one should not be suffered? Which one is detrimental to God's community and the sacraments? You know it well yourselves, and you see it before you. And so much for now.
You also see that they are more guilty than we are in other cases. We find ourselves quite innocent, God grant how they bark and rave against it; cause, that with which they subject themselves to make us hateful to all, is only worth nothing, nothing at all. For who are we to take away the church's sponsor, of whom it is said that he will cling to his wives, and they two will be one flesh, Genesis 3? they will never learn this from our words.
(11) Just as we do not take away the spouse of Christ from the church, so we do not take away the spiritual food of the souls, but we bring it forth.
2) i.e. untried, inexperienced.
3) "Aufnen" probably as much as: raise.
(12) But it is fitting that they should remind us here of the marriage. For as Christ is the spouse of the church, so he also feeds her with flesh and waters her with blood, for both (the marriage and the feeding) take place in faith alone; it is also unnecessary that neither in the marriage nor in the supper there should be bodily presence. If our adversaries dream of a carnal supper, they undoubtedly also dream of a carnal marriage. But nothing, far be it from the congregation of God with such blasphemy! God has married us to him in faith, in mercy and in pardons, as Hosea says Cap. 2, we also cleave to him in faith. So also (by faith) what Christ has becomes ours, and our things become Chrisü. He endured words of shame that he might make us honorable; he was poor that he might make us rich; he died that he might make us alive. His glory, his righteousness, his inheritance, in sum, all that he has is our own; 1) but we have no need of his bodily presence for it. Christ, our spouse, remains with his own and is helpful to them, even if he is not already present in the flesh. Yes, I say, whether he is already not bodily present. Yes, I say, even if he is not present in body, he has promised to be present with his power, with his help and with his blessing, and he is. Still we are not the people who make him absent. No. He (Christ), when it was convenient for him, departed to his Father. Of this his bodily absence he foretold, Matt. chap. 9, saying, "The bridegroom's children may not grieve, because the bridegroom is with them; but the time cometh, that he shall be taken from them." When Paul said, Phil. 1: "I desire to be redeemed and to be with Christ," Christ was never with him. Do you mean whether Paul ran to the sacrament house or box? No, of course not. Where then? He went to heaven, where he also told us to go. "If ye be risen," saith Paul, Col. 3, "seek those things which are above, where Christ sitteth on the right hand of the Father: for this is our citizenship, our headship, and our treasure. 2) True believers in faith know well that Christ cannot be taken away from them, because their faith remains firm and sound.
13) Now see who is more careful, the one who is the most careful.
1) Randglosse: Ein Mümpfeli [- mouthful d. i. a small consolation] für ein betrübtes Herz.
2) Marginal gloss: For faith keeps him.
To teach faith, whether it be those who teach spiritual adultery by their own works, or whether it be those who will not hear that we live and are saved by faith. Do not they abolish faith who give it so little, and so the bridegroom himself? I think so, they accept the bridegroom. There is also another holy marriage, in which the Word of God, John 1, thus made flesh, has taken our nature, and has accepted it in such a way that he will not leave it henceforth. And who is this who assumes that Christ is not our spouse in this way? Yes, I also firmly believe that the Word did not leave the flesh even in death; and therefore, since he bears our flesh, we also bear his flesh, for his divinity is so powerful that, just as his flesh was resurrected, so we also will be resurrected. As he in his flesh, yea, hold [I], in our flesh, ascended up to heaven, so shall we also ascend. That every godly man may swear to him with five words 3) that he may enter into bread: o we do not desire this, and yet we do not fear that in that case anything will be detrimental either to Christ or to us. They should tell us 4) where the holy scripture speaks differently of the marriage of Christ.
(14) This is also the answer we give to the spiritual food of souls. How and what kind of food it is is sufficiently evident from its marriage. For in like manner as we are espoused to Christ in faith, so also we are fed with the flesh of Christ through faith. This is clear from the 6th chapter of John, which cannot be interpreted in any other way. Here we again conquer that blasphemy is legally attributed to those who praise faith exactly and little, and ascribe blessedness to works. They say, however, except what is the food of souls! Indeed, the food of souls and the food of angels is one food. The angels are guided by the wisdom and knowledge of God, and remain in their nature from God's Word. So also our souls are not led in any other way, neither with the knowledge of our Lord Jesus Christ: for "this is life eternal (says Christ), that they may know thee, that thou only art the true God, and that thou hast sent Jesus. This knowledge, if it is true and without falsity, makes alive; it feeds, it delights, it satisfies and fattenes the soul. This is the difference between the angels and us, that we see by faith and by hope, that they see by faith and by hope.
3) In the old edition: complain.
4) i.e., to speak out.
In short, there is nothing that feeds the soul, 1) but only the highest wisdom, and everything that is contrary to this is pure poison. Now we teach and preach this doctrine publicly, and this one thing grieves us, that they receive so little, and that the several part speak another and do another. The unbelievers deprive themselves; or if the blame is ever to be ascribed to anyone, then those will be guilty who take it amiss that faith is so highly emphasized in the sermons, and worry that something might be taken away from the works. But nothing is taken away from the believer, because he keeps his treasure. What is the treasure? It is not the bodily presence, but it is the Word by which all things were created, which also dwells in the hearts of believers. Nevertheless, this treasure is also in our hearts, because our heart is with him in heaven. Example: If a man had a field far away in a foreign land, and yet needed and enjoyed the fruit that grew on it, and it remained his own, so that all the income served him home, who would say that the field was taken from him? Rather, what harm does it receive? None. See, it is the same here with the body of Christ. Christ is your gift, the Father has given it to you; Christ was born for your benefit; Christ suffered for your benefit; all that he has is yours; his glory is yours, his inheritance is also yours; yes, all the fruits that may come to you from him you already possess in hope. Therefore, dear Christian, do not be frightened by the adversary's taunts, 3) indeed, by their shameful persuasions, for their words of shame go out from their own heads. So we have our bridegroom, we enjoy spiritual food, and are also rich from our treasure; give as they swarm.
(15) Now let us go from the first disgraceful speech to the other, with which they mockingly blast among the common people: in our churches there is nothing else but wine and bread. I wonder why they are allowed to speak like this; do they say this because they hear the words wine and bread, supper, table and meal called? O the cause is too bad for them to speak of us in this way; for we do not sin, even though we call the sacraments by the words wine and bread, since the Holy Spirit also is the Holy Spirit of God.
1) Marginal gloss: Meat is also not a food.
2) sth - anyone; "sth" put by us instead of: sthan.
3) i. e. chatter.
thus by Paulum 1 Cor. 10. and 11. and by the Evangelists spoke. Now we will not be more learned than he is. Cause it is bread, and will remain bread, because there is some bread left. Nevertheless we do not speak that it is only a badly common bread. Although it is, as far as matter is concerned, no different from the bread we eat at home, it is still not bad bread. But that it is bread, the mice and the worms give evidence, whether it already denies the pope's heap. Yes, indeed, it is nothing but bread before and after the use, and therefore it is not necessary to keep it in the boxes with such great idolatry, for it is only bread; nor did Christ appoint it to be used for idolatry.
(16) Lest anyone think us sacrament abusers, let us freely declare how highly we hold the sacrament. If the twelve shewbreads in the law were not common bread, and yet had no difference in matter from other common bread, Leviticus 25, 1 Kings 21, how much more will there be nothing common or bad in this sacrament, even though the true body is not in the bread, provided that only the due thanksgiving does not remain undone!
17. at the beginning: Everything that Christ has commanded us is exceedingly dear to us, be it, stop [I], however indifferent 4) it may be. Even if he had commanded us a small pebble, he would have given us a thing that was dearer to us, neither a precious stone. Isn't it so, that the bad simple-minded people feel a special charm, if one brings stones or water out of the holy land of Jerusalem? How much more then will they take heed to a thing that Christ commanded us? For he never commanded to be astonished at the things brought out of Jerusalem, no doubt because they did not serve superstition. All that Christ Himself ever personally tried (though bitterly) is almost dear and pleasant to us. Christ starved; therefore hunger is also a blessed thing to us. Christ died; therefore death is also sweet to us. Christ was blasphemed and reviled with the shame of the cross; therefore we also have the cross honestly. How much more, then, should we be commanded by the sacred custom of the Supper! For Christ himself has used it, he has commanded it to us; therefore the thing is well commanded to us. Because now the
4) i.e. indifferent.
The gifts of other friends of ours, which we nevertheless possess at times contrary to their will, are so much valued by us: how then shall we mock the custom commanded us by Christ himself in the last supper? If you measure the worthiness of him who commanded you, who he is, and who you are, and how excellent is that which he commanded you, then it will not seem bad to you. 1) Thou art a sinner worthy of many hells, and otherwise unworthy of all good. [But he that commandeth is the Son of God, the firstborn of all creation, by whom and from whom all things were created, who is dear to the Father, and without measure; yea, he and no other hath commanded it. So because of Christ, the instigator, the sacraments are holy and venerable.
18 Secondly, the things by which Christians are told and enlightened of more divine business are held more sacred by them than other things. For this reason, we have the evangelical and biblical Scriptures, from which we have received salvific teaching, in all fairness, but in honor. That is why people swear by the Gospel and gild the Bible. No Christian would tolerate that they were spurned or burned. Now the sacraments are also in the place of books, for according to their interpretation they are sacred signs and belong to divine things, and teach just as the Scriptures do. And so we say not only that bread is bread, but that it is a sacrament, that is, a holy sign, yes, a sacrament; but not of every bad thing, but, we say, that it is a holy sacrament of the most holy body of Christ. It also reminds us of the holy body, how it was given and died for us, making us alive, and thus being our spiritual bread, which is skillfully signified by the material bread. Nothing holier can be taught in all books than this bread teaches, as now heard. But lest a coarse man should understand the signs to be 2) lollipop, the words have also been added which indicate 3) clear. Others use mockery, as Paul testifies in 1 Cor. 14, who speak with unknown tongues. But we speak good German, which is understood by the most common children, and has the greater power to move the hearts of men.
19) This also refers to the fact that the believers in Christ in all the world have nothing more sacred, neither the memory of the Lord's death, which is the only thing they have.
1) Marginal gloss: There practice you.
2) d. i. little.
3) d. i. such.
This is the night feast, which is celebrated so brightly as Christ commanded, saying, "Do this in remembrance of me," Luc. 22, 1 Cor. 11; indeed, it happens so brightly that nothing makes a person more joyful to remember the passion of Christ. How can anyone say that there is nothing but wine and bread when the remembrance of our Lord's suffering is held in high esteem?
There are people who kill those who turn back idols and images; who also, perhaps moved by divine zeal to shun idolatry, have done it wrongly. How angry they would be with those who do not honor the memory of death! They say that we teach in the right, if only we confess that the body is present. To whom we reply: The memory of the body that suffered for us is more than its presence. Understand me right, I am not saying that the memory is more, neither the body itself. Well, I say that the memory is more neither the presence of the body. Of what? Of the fact that the memory of suffering is useful, so that the presence of the body is useful to a few, since the body has already been seen. How much greater is the faith of the centurion, 5) Matth. 3, neither of the royal, who desires to have Christ, the physician, present in the house! Joh. 4. They say: what benefit is there for us, that Christ is in the bread, if he is not in the heart? They also say: What harm do we receive if we have him in our hearts, if we do not have him in our bread? O dear Christians, it is much, much better to strengthen the heart with the necessary remembrance of Jesus' suffering, Heb. 13, nor else in some fleshly food. Now you see, if we have Christ in our bread and not in our hearts, how can we go to the sacrament and give thanks? Why do we not remain more than with those who pray and abstain from the Sacrament? This is our probation, which Paul requires of us, 1 Cor. 10. Here we see who they are that take away Christ their sponsor from the congregation of God, even, I say, from themselves; for by their own speeches they betray themselves, that they are not yet married to Christ, nor incorporated, but are to be incorporated only at the hour when the sacraments are administered. They cannot reproach us that Christ is not with us, since we come together to give thanks to him for the good things we have received. The faithful eat his flesh and drink his blood in faith, so that they may be the first to receive him.
4) d. i. away.
5) i.e. Centurion, the captain.
They are not sure whether they are such, as they show themselves with the sign afterwards. They are well satisfied with themselves. But if they have not yet tasted the bread of life, how can they claim to be Christians? Or how do they give thanks if there is no Christ in their hearts and they do not yet believe?
(21) There is another thing in the supper which is no less wonderful, neither the presence of the most holy flesh of Christ; namely, the covenant of love, 1) on which Christ would have us take such great care that, if necessity required, he would have his body crucified again, yea, a thousand times more, that we might not be deprived of such a gift of love. Let another boast of such faith, with which he moves mountains. Boast of such tongues as give nothing before even angelic tongues, 1 Cor. 14. Boast of such great contempt of riches that he also distributes all his possessions among the poor; or boast of such deep contempt of his flesh, which also dares to burn itself: nevertheless, we still have a better good, namely, chosen holy love, of which God is the author. [Those who thus offend us should look at what they are doing, because they do not value such a high good, love, by a hair's breadth, and because they rage more fiercely against us solely for the sake of their madness, neither do the hunted angry tigers rage at those who take away their young.
22. These are our mysteries, that we are all one bread and one body; that we are all one wine and one blood; that we are all partakers of one bread and of one drink, 1 Cor. 10. We are admonished beforehand that no one should be angry with another; that no one should keep in his heart the injustice done to him by another; that no one should seek vengeance. We desire to become servants of our neighbors, and so desire to grow in faith and love, that we may, after the example of Christ, die for our neighbor. I will not say that we are prepared to help our neighbor in his need from the rest of our goods. We do not come together as Rotters and. Enthusiasts. No, because we banish them and exclude them from others, where they, eight [me], are denounced. We do not carouse as the gluttons who begin to indulge in gluttony early in the morning, Isa. 7. Worldly pleasure does not make us one. What then do we do? Nothing else, neither that we desire to give thanks to our Lord Jesus Christ, from
1) Marginal gloss: Love, the highest everywhere.
to whom all our goods come; to whom all glory belongs. And now our Lord God would that all things in heaven and on earth would raise their voices with us in praise of our Lord Jesus Christ! And since we have nothing to give back, let us take the drinking vessel of salvation and call on the name of the Lord. This common thanksgiving, which is known to God more than to men, commands us love, and exhorts us to holy correction of our lives, so that the holy name of God may not be blasphemed by us, as by unworthy members of Christ. We profess to be brothers and sisters, and are prepared, as soon as the church admonishes us, to improve our lives in such a way that God may be pleased with them.
(23) Since there is so much unity of hearts, so much peace, so much heavenly thanksgiving, would anyone say that it is not good? Who would be so sacrilegious as to say that God is not among us? Who would take away the giver of love from us? The adversaries speak out for once and say, are they different Christian people, what they have in their churches, with which they invite the people to his (badly tasted) meal, of which we are lacking? Do they boast of the proclamation of the death of Christ? so do we boast of it. Do they, with their public testimonies, boast of faith and love? We do the same. If their hearts are spiritually gladdened, we are also spiritually gladdened. Yes, there is one thing in which they think they are richer than we are, and that is the presence of the body and blood of Christ. Nevertheless we are not deprived of these benefits, for we believe that the body and blood of Jesus are seated in heaven with greater honor than they have. Although it is an abomination and a horror to us that anyone should think that the flesh and blood of Christ should be present, as they speak of it, for the sake of any minister's words. Nevertheless, we have Christ also under the sacrament; yes, if one only knows what sacramentum is; and I have no doubt that we have him more truly, neither [those] who hold opinions that do not serve the glory of Christ. The flesh of Christ keeps us incorruptible; the blood of Christ is also profitable unto us, that the Father remember us no more of our former sins, and lay not unbearable punishment upon us. We are also assured of the inheritance and the covenant, confirmed with the blood of Christ. In sum, there is nothing that we lack, that is due to Christ, or that brings any benefit.
And therefore, do not listen to the evil tongues that diminish our glory, but live all your lives with such humility, love and respectability that the vanity of the talkers and our godliness may shine before God and men, through the help of Jesus Christ our Lord. God help us to do this.
The other sermon of protection,
by Johann Oecolampadium preached on Christmas Eve [Dec. 24, 1525] at Basel.
(1) In this sermon I shall also answer the adversaries, who are so bold that they are allowed to speak in order to make us hateful to men: we stink after the Jewish manner, and in our congregations or churches there is much less spirituality and worship, neither just among the Jews themselves. Now it is fitting to answer them, since 1) we have just explained the text of today's Gospel, from which a just judge will see how far we and the common Jews are from each other, all of whom commonly deny the Virginity of Mary.
(2) Hear therefore first of all what Matthew saith, after which I will not forget my office to answer them.
First, we are to take an example from the virgin Mary and from St. Joseph, Matthew 1, that all those who follow God's words will never be abandoned by His mercy, even though they may suffer danger and fear at times. For there is no doubt that as soon as Mary the Virgin consented and surrendered to divine will, saying: "Behold, a servant of the Lord, let it be done to me as you have spoken of it," she became pregnant by the Holy Spirit from that moment on. Although she enjoyed this gift and grace of God the Lord, she still did not escape all dangers, because she did not open this secret (that she was pregnant) in front of virginal discipline; only to Elizabeth did she reveal it. Now that 2) she had already been revealed due to incentives 3) of the Holy Spirit, and the fruit could not remain hidden any longer, there was still a danger for her, because of the unbelieving, merciless Jews, who are not ashamed to tell even pious people, since there is already no indication of suspicion.
1) "now" put by us instead of "and".
2) "now" put by us instead of "and".
3) "Incentives" set by us instead: Arrivals.
Would they have spared the virgin first? Even if the Jews did not dare to stone Mariam, they would have directed her 4) least of all against all people. Therefore, God did it in time, and provided for her through her parents (before 5) she became pregnant, and heard the angel's bargain), that she was married to a pious God-fearing man, who would take care of her. We do not read that she was a lustful virgin or that she desired a man. No, but that was the right of the parents who decreed her marriage. Now, God wanted that the parents also in these times would have righteous care to marry their children; and it would be good that the marriages, which are carried out without the consent of the parents, would be cut up with public city bylaws and would be refused. But we will preach about this at another time.
4. well! Joseph, who had also chosen a godly housewife for himself, also began to be almost afraid, because he learned that she was pregnant: at the same time he also saw that she was of such a pious life that he would not want anything dishonest to happen to her, and he was not allowed to live with her, because he was pious. In addition, he would have been a cause of death for her. The holy scripture prevents it everywhere, so that you do not suspect the last 6). It is also written that Joseph learned that she was pregnant by the Holy Spirit; but how he came to know this, we do not wish to know, for the Scriptures have not revealed it; unless he was told by a prophecy, or because of her pious life, or that Elizabeth had made this known to him, or that he had only recently seen that she was not pregnant, and immediately afterwards appeared pregnant, the Scriptures say nothing about it. However, the scripture testifies that he was pious. Now if he had had an evil suspicion of her, and yet had kept her with him, he would not have been pious. Therefore, because Joseph's mind was wavering and he had actually resolved to leave her secretly, so that the virgin would not have a bad cry and no harm would come to him because he was staying with her. When all human counsel failed him, divine counsel came to his aid. How? Well, the angel appeared to him in his sleep and told him all about it.
4) "they" put by us instead of: themselves. - "aligned"--- publicly reviled.
5) "for" put by us instead of: and.
6) i.e. wrong.
He spoke to him in such a way that he made him certain and strengthened him in every word. In that the angel calls the child a son of David, he reminds Joseph of the promise made to David by God, 1 Kings 7 and 23. And in that he tells him of the fear, he frees Joseph from worry, in that he discovers the secret thing to him. The angel said that the fruit was conceived by the Holy Spirit, confirming their godly opinion that they were not deceived. In that she would give birth to a son, he indicates that it would be a deed or work of God, and says that he should be called JEsum (that is, a beatific), while Joseph learned him to be a God, for no one can make blessed, but the one God, who makes blessed, and absolves from sins, no one else. In the last, the angel confirms all this also by the prophecy of Isaiah, who foretold in chapter 7: "Let a virgin give birth to God, who will help people". For even though Christ is called Jesus, God is with us through Him, which is why He is called "Immanuel" in Hebrew, and "God is with us" in German. How would Joseph have been able to sit down with him in the presence of all the world, since he who is the child's protector is also God? Therefore Joseph, strengthened by the angel, did as he was supposed to do.
5. besides, watch out that you do not perhaps take offense at the little word donec, until, as if she had not remained a virgin after that. For the manner of the language gives such that one might suspect it, as also those consider it, who from the saying, Matth. at the 5th chapter written, read: "There he does not come out, until he pays the last quadrant"; yes, from the little word "until" they believe, one must pay the last quadrant in purgatory. In the same way, beware that you do not err in the little word "the firstborn. Christ is called the firstborn in Scripture because Mary did not bear a child before him, not because Mary had more children after him. In addition, the firstborn sons had an exceedingly beautiful advantage over other children.
(6) And so, just as we and the Jews have nothing in common with each other in this Gospel, so also we are not one in the matter of the reverend Sacrament. Dear, what is it to us that they are hostile to our sacraments, which we desire to keep in the form and measure in which Christ instituted and instituted them, and we also want them to be pure and pure.
be kept without confusion? It may be that a Jew understands the simplicity of some Christians, and bears an abhorrence for idolatry; item, that he is hostile to the avarice of our priests, to whom nothing is finer, neither the sacrament; and thus in that case with us, 1) should we also judge of it, if we are hostile to the unreasonable, to which the Jew is also hostile? No, we know well that the Jews are an obdurate, blind and faithless people; nevertheless, so are abominable vices, which the Jews are also forced to reproach ours for. For example, the Jews reproach death, they reproach theft, they reproach adultery, and such major vices: should all those also be Jews, who do not reproach all the wicked 2)? I do not consider them to be Jews. Now if idolatry arises in the sacraments (as it does), the idols are not excused on that account, even though the Jews are very harsh 3) and vehemently reproachful; our zeal is still undiminished on that account, otherwise we are sufficiently distinguished.
(7) Just as the Jews dislike our baptism and the use of the evening meal, so we also dislike their circumcision and synagogues. But let us see which party among us stinks according to the Jewish customs, and they must be finely judged which are least favorable to Christ. This is the one thing that separates the Jews from the Christians, and the further one departs from the knowledge of Christ, that is, the more he resents Christ, the closer he is to the Jews. Otherwise, in other points that do not concern Christ, the learned Jews would soon become one with our scholars. The one Christ, who is our cornerstone, rejected by the Jews, Isa. 28, Eph. 2, will give those who confess him evidence of their innocence, 1 Petr. 2.
There are three things about which the Jews were most vehemently angry. The first, they were very annoyed that Christ did not make the rites of their forefathers high and great. The second, they resented that he did not allow the Sabbath and ceremonies 4). The third, they might have become nonsensical, yes, they were more furious than dogs, because Christ called himself a son of God. In the three points now reported, one can freely see who is the one who now, in our times, has been at the Jews' and at the-
1) hull - voice.
2) all the ungodly - such ungodliness.
3) d. i. hard.
4) d. i. little.
Pharisee's side. It is true that our doctrine and sacrament is now very far from their opinion; you will all give evidence of this, where you, mind [I], will deign to notice me?
9. we read in Matthew 15 that the Jews were offended at the rude 1) or impoliteness of the disciples, who ate the bread with unwashed hands, contrary to the ordinances of the fathers. The disciples were also excused by Christ, who said to the Jews, "What goes into the mouth does not defile a man, but what comes out of the mouth does"; and he rebuked them with the saying of Isaiah 26, saying, "O hypocrites! Isaiah prophesied the truth of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me; yet in vain do they honor me, when they teach the commandments of men." So Christ, who is a doctor or teacher of the truth, has delivered us from all human teachings. Who judges now? Counsel, [those] who cling to the words of men, judging the same (here we are not talking about the fact that one need not or should not be obedient to worldly rulers in matters of common use, no, we are talking here about the freedom of souls). Those are Christians, 2) who know that they are free; for which reason Paul writes to the Galatians, Cap. 5, 1. thus: "You shall stand firm in the liberty with which Christ has set you free, and shall henceforth no longer be paschalized with the yoke of bondage 3)." He also writes this opinion to the Colossians, Cap. 2, saying: "If you have died with Christ to the outward elements of this world, why then do you allow yourselves to be treated with statutes, 4) as if you were living in the world, as if it were said to you, "Do not touch this, do not try this, do not attack this." Truly, Paul was not allowed to set anything for the Corinthians to eat at night, but he teaches them the same things he received from the Lord. We also follow him, so that we may be free from the Jewish ceremonies.
Some time ago, women were scolded severely if they did not come along in the smartest way 5). At that time it was not proper for men to have a knife on them. They had to wash their teeth; yes, and if only one had drunk a drop of water early in the morning,
1) Bäursche - coarse creature.
2) Side note: Who is a Christian?
3) Paschgen - sang. Cf. Col. 667, § 56.
4) "behamen" - to hang, to bring into the Hamen (fish net).
5) consternated - veiled (?)
he was no longer able to go to the sacrament on the same day. There the sacraments were given only in gold or silver vessels. The priest had to dress himself with the alb, with the main cloth, with the stole, with the little hand flag, 6) and with the measuring spike. If he had not had a plate, he would have been unfit for it; and this offering, along with many others, all flowed only from human essays, and not at all from the word of God, with which some people's consciences are bound. Now look who are the ones who are fighting at this time of the ceremonies, stirring up stone and bone and everything they can think of, so that they do not leave. Are they not the monks and the pope's crowd? and the greatest virtue seems to them to be the greatest piety.
(11) Those who first come from the harlots, the spiritual usurers, and who are full of envy and greed, now offer the sacraments, and give themselves for Christ; yet no one interferes with them. But if a simple man, without all pomp, according to the word of God, proclaims the death of the Lord and serves the brethren, behold, he is beheaded, he must be hanged and burned; yes, he is considered more vile and mischievous than the greatest evildoers. Nevertheless, those cry out against it: Love will be hurt, one should take care of the weak etc. 7) Answer: Yes, the wolf also gave the sheep such an answer, it would have clouded the brook for him, although it drank below at the brook, the wolf above at it. For the very ones 8) break the bond of Christian love, so persecute those who live according to God's word. Again, those who live by the word of God have no regard for them (for which the gospel is sufficiently preached), of whom Christ said, Matt. 10: "Let them go, for they are blind guides of the blind." Yes, they need their freedom, they are in bondage to the word, and they draw on it. The weak and the untrained do not fight against it. It is only the Pharisees who do so, and they will always be weary of the trouble, yet their messages, which they introduce to us, are not comfortable.
12 Secondly, the Jews ever thought that they had a just cause to be angry with Christ, because they regarded him as wanting to do away with the law, as Marcus Cap. 2. of this
6) Main cloth - humeral; hand flag - maniple. Compare about the vestments Col. 390, § 59.
7) Marginal gloss: So it must go to.
8) i.e. to tear.
writes: As the disciples went through the seed on the Sabbath, and on the way they 1) plowed the ears, the Pharisees said, Lying, why do they do that which is not proper to do on the Sabbath? Jesus answered them: The Sabbath was made for man, and man was not made for the Sabbath: therefore the Son of man is Lord also of the Sabbath. From this we learn that all those who judge someone on account of the holidays are judging them. Why? Because the Jewish celebration is over, the temple is destroyed. Where are the sacrifices of the Jews? All ceremonies of the old law are gone, the circumcision together with the purifications and anointings have come to an end. In sum, the law contains imperfection, Heb. 7. The shadow and the meanings are to give place to light and truth, for thus they are redeemed; just as Christ did not come to abolish the law, but to redeem it, Matt. 5. For this reason, the people who reintroduce legal ceremonies to us obscure Christ and introduce darkness into the community of God. What then grieves our adversaries? Behold," they say, "Aaron wore the majesty of the divine name in front of him on his forehead, beautifully adorned with precious stones, yellow with gold, adorned with purple and silk wool, 2) he smelled 3) of delicious balsam, and created with the sound of the cymbals, which banged at the bottom of the garment, that everyone marveled at him. Yes, they say, we are worse clothed than the common Levites, and yet the Jews had something to offer; so we have nothing at all; shall we then be impious, that we have no sacrifice? I answer, O wretches, how long will you remain under the disciplinarian? When will you grow up to be a perfect man of God? Behold, the apostles do not forbear women to wear garments embroidered with gold; they exhort them to the adornment of souls; and will the shepherds and bishops only esteem it? for otherwise they are highly commanded not to esteem such things, 1 Pet. 2. Now if it be so excellent a thing to fight for, why did not Christ also array himself with such garments, and set others an example? But Christ did not want to know anything about these things, and he covered them up. 4) He also did not want to be born of the family of Levi, but of the family of Judah, so that he could be a
1) prätschen - to scrape out.
2) i. Secdenzeug.
3) smacked - smelled.
4) i.e. shunned, disdained.
the true priest would be recognized, according to the order of Melchizedek. Yes, he is the right Melchizedek (that is, a king of righteousness). Now how much more and higher is Melchizedek than Aaron? For Aaron gave tithes to Melchizedek, in that Abraham, of whom Aaron was born, gave tithes to Melchizedek. So he who takes the tithe is more, neither he who gives it. How then does Aaron stand so splendidly in his adornment? Since Christ is not a priest after the order of Aaron, why do they urge us to this order? The king of larvae, the pope, he should thus arm himself according to the preached gospel. The faithful servants want to follow the footpath of their master; for they know well what darkness this finery brings to men who are otherwise inclined to superstition. Those who walk in the light are beautifully and deliciously enough adorned. See that you do not despise evangelical simplicity, which Naam 5) also spurned in the Old Testament, when he learned from the servant that even the waters of the Jordan were not to be spurned.
(13) That we have no sacrifice is not true. That is, we do not sacrifice calves or sheep; but Christ once before offered the most holy sacrifice of his body for our sins; there is no need to offer that again. He has once done enough, and the sacrifice is an everlasting sacrifice in the eyes of the Lord God. We do not want to sacrifice it again. But if it has not been enough for someone, let them do well; we, the redeemed, therefore give thanks to him. And in remembrance we have that which was lost of old; the benefit of the sacrifice is ours. Those in the city 6) who do not keep the light anywhere, the same squat in the shade, and confess to be the disciples of the Pharisees. [Those who undertake to introduce sacrifices anew betray themselves quite freely, that they taste after the Jewish way. Let us eat in the footstool of sincerity and truth, 1 Cor. 3, that is, let us be diligent to keep our faith, which we have in Christ, unspotted 7) from all hypocrisy.
14 About this we can also catch our adversaries' remnants 8) from other statements. Namely, when the priesthood is put down, the law is also put down. Another law the rude Jews have, another law we have, Heb. 7. as how? Understand it thus: The Jews will be
5) Naam - Raeman, 2 Kings 5.
6) Kadt - Koch.
7) Unmeasured, uninjured. Compare Col. 695.
8) Bresten - infirmity.
The Christian community, however, is governed by the law of the spirit and love. To the Jews the law was given with thunder, with lightning and with great fright of all the people, Exodus 19; but the law which the Spirit writes in our hearts gives birth to joy and peace. From this it is evident that all people who are diligent in piety or go to the sacrament only out of fear of punishment or for their own sake are undoubtedly judging, Jer. 31. But those whom the Father begets with the lovely curls 1) and who become pious out of the prompting of the Spirit of God and receive the sacrament, these give thanks to God the Lord; they are truly noble children of God, and how much higher to be esteemed than the people of the Jews! Well then, if it lusts thee, compare also this doctrine of ours and the doctrine of the adversaries. Dear, how much do you think that you will find priests who only light a traffic light in vain? A great multitude of them serve the belly, Malachi 3. Many are inspired by glitter. Few are those who are not urged by commandment. You also know how much effort it took for everyone to go to the sacrament on Easter. Yes, of course, you are also well aware of how little fruit has come from it. Now there is no need for words. All those who go by law, ordinance or commandment are not worthy of Him, for one would not bring them to it without a commandment; such as these do not give glory to God. Who gives him the honor? The one who freely does undeserved work. Do you see the Jews now? We remind the people that, regardless of selfishness and pain, they should look to God alone, and that they should do all things of good will out of the indication of the Spirit. All who find themselves trusting in the Word of Christ, by which they are being prepared for a new life, should come in good cheer. But if anyone should find himself lacking in faith, or not having the heart to amend, let him take heed that he be not subdued, let him be put to the sword, that he go to the dreadful mysteries. From what cause? For this reason: Christ wants and requires a new, good, willing and spiritual people.
(15) Neither shall we despise this mark, which may be felt by the Jews. What can so nearly cut the hearts of the Jews than that the Son of God became a curse on the cross? Nothing more; and because he said he was a son of God, they want to kill him. Jesus
1) So put by us instead of: with the bodily curls.
He said to them that he was the bread of life that came from heaven, and that the same bread was such necessary bread that whoever did not eat it would not have life in him. The Jews do not understand anything high or divine about Christ; they always cling to fleshly food. But Peter, who was taught by the heavenly Father, understood; he ate the bread of heaven and had life, for he ever said, "Lord, to whom shall we go? You have words of eternal life, and we believe and confess that you are the Christ, the Son of the living God. From the confession it is sufficiently evident that Peter was led with the flesh of Christ; therefore, he undoubtedly did not receive the sacrament unworthily afterwards. To the Jews it was a hard speech, and when they heard that this was the work of God, believing in him whom the Father had sent, they said, "What sign are you doing? For though he had always done many miraculous signs, yet they thought nothing of him, but that he was the son of Joseph.
(16) From this it is evident that we are further from the opinion of the Jews, neither are all our adversaries. Why is that? Therefore they all wait for a carnal supper, and for another meal, neither of which is cheerfully presented in the 6th chapter of John. We eat as Peter ate, and confess that Jesus is the Christ, the Son of the living God, and then we testify to this faith of ours with the holy sign. Now if anyone eats the flesh of Christ in any other way than Christ taught, he is not yet capable of the word of God, and there is still something Jschariothic or Jewish in him, who is always prepared (interpret the words correctly) to tear the body apart. In sum, the flesh is of no use to them. Yes, the incarnation of Christ is of no use to them either. We think much of those who are led by the divine word. Which words the Father wanted to be so sure that he sealed it with the death of his only begotten Son.
(17) And so, dear friends, you see how it is so soon done and so easy to clean out each one with mockery 2) and malicious words, of which our adversaries are well used 3). Nevertheless, the truth remains unchanged, and for the sake of its gushing and stumbling 4) it may not be measured 5): whether one can
2) i.e. vituperation.
3) need == practice.
4) "Stumpiren" probably as much as: Stamping - useless talk.
5) d. i. injured.
Even though it seems to darken at times, it returns to its old color from time to time. You have now understood how much we honor the sacraments. Therefore, for God's sake, I ask you to make every effort so that the mouths of our adversaries may be more filled with innocence and with the bravery of our lives, and neither with insolence nor with insolence.
be stuffed. Yes, we want to need ourselves, if we want to rhyme them 1) to acquire such from Christ with unceasing supplications; who is of one glory with the Father and with the Holy Spirit. God grant us this.
1) rhyme -----.