Turicum
The Writings of Huldrych Zwingli

Christianae Fidei (1531)

by Huldrych Zwingli

Context

Zwingli’s Christianae fidei brevis et clara expositio (“A Brief and Clear Exposition of the Christian Faith”) was composed in early 1531, in the final months of Huldrych Zwingli’s life, and stands as his most systematic and mature statement of theology. Unlike his earlier polemical writings or pastoral tracts, this work was intended as a confessional summary of the Zurich Reformation, addressed not to local congregations but to the wider Christian and political world. The immediate political context was the escalating conflict between Protestant and Catholic cantons within the Swiss Confederation. Following Zurich’s reform and the spread of evangelical preaching into allied territories, confessional tensions hardened into economic sanctions and military threats. By 1531, Zurich faced isolation and the real possibility of armed conflict, which would soon culminate in the Second War of Kappel. Zwingli wrote Christianae fidei in this atmosphere of looming catastrophe, conscious that the evangelical cause required a clear, authoritative theological articulation. The work was composed at the request of Francis I, to whom it is formally addressed. Francis sought clarification of Zurich’s religious position as he weighed diplomatic relations with the Swiss cantons and navigated his own fraught stance toward Protestant reform within France. Zwingli therefore writes with deliberate moderation, avoiding inflammatory rhetoric and emphasizing continuity with the ancient church, Scripture, and the moral law. Having made his name as an opponent of Swiss mercenary soldiers in the service of the French king, at the end of his life Zwingli hoped for that an alliance with France would protect the Swiss reformation from the Holy Roman Emperor, Charles V. It remains one the many enigmas of his life.

Ecclesiastically, the text reflects a fully consolidated Reformed theology. Zwingli sets out doctrines of God, Christ, salvation, Scripture, sacraments, church, and magistracy in a coherent framework. His understanding of the Lord’s Supper, divine providence, and the relation between church and civil authority is presented not as innovation but as faithful recovery of biblical truth. The tone is markedly irenic compared to earlier controversies, signaling Zwingli’s desire to present Zurich as a stable, orthodox Christian polity, not a revolutionary sect. Historically, Christianae fidei functions as Zwingli’s theological testament. Written shortly before his death at Kappel in October 1531, it represents both a summation of his reforming work and a defensive gesture toward a Europe increasingly polarized by confession. The text thus belongs to the moment when the Swiss Reformation sought international legitimacy, even as its political foundations were about to be violently shaken.

Argument

Zwingli argues that Christian faith rests entirely on the one, eternal, uncreated God, who alone is the proper object of faith and worship. Because God alone forgives sins and bestows grace, no creature, saints, priests, sacraments, or ecclesiastical institutions, can mediate salvation in themselves. Salvation is grounded wholly in God’s gracious self-giving in Jesus Christ, who alone reconciles humanity to God through his once-for-all sacrifice. Christ, Zwingli insists, is true God and true human, whose death fully satisfies divine justice and whose resurrection guarantees eternal life for believers. Consequently, doctrines such as purgatory, repeated sacrificial offerings in the Mass, and priestly absolution all undermine Christ’s unique and sufficient work. The Eucharist is therefore not a propitiatory sacrifice but a commemorative and communal act, in which Christ is truly present spiritually and sacramentally, not bodily or materially. Zwingli further maintains that the true Church consists of all believers known to God, while the visible church requires order and discipline through lawful magistrates. Civil authority, far from opposing faith, is ordained by God to preserve peace and restrain disorder. Throughout, Zwingli presents the Zurich Reformation as biblical, orthodox, and politically responsible, defending it against accusations of heresy by showing that it restores faith, worship, and church order to their proper evangelical foundations. Zwingli’s Christianae fidei is significant as the most complete, systematic, and mature statement of his theology, written at the very end of his life and intended for an international audience. Unlike his earlier disputational or pastoral writings, this text functions as a confessional apology: it explains, defends, and legitimates the Zurich Reformation as orthodox, scriptural, and politically responsible Christianity rather than a radical or sectarian innovation.

Historically, the work marks the moment of consolidation in the Swiss Reformation. By 1531, reform was no longer about dismantling medieval practices but about justifying new doctrinal and ecclesial structures, especially regarding the Eucharist, the nature of the church, the magistracy, and salvation. The text shows Zwingli presenting Reformed theology as internally coherent and deeply rooted in Scripture, patristic authority, and reasoned argument, rather than as a collection of polemical positions. Theologically, Christianae fidei is crucial for clarifying Zwingli’s positions on Christology, atonement, and the sacraments. It offers one of the clearest Reformed articulations of the once-for-all sufficiency of Christ’s sacrifice, explicitly rejecting purgatory and the sacrificial understanding of the Mass while insisting on a real, though spiritual and sacramental, presence of Christ in the Lord’s Supper. This text helped fix the contours of the Reformed sacramental tradition, distinguishing it both from Roman Catholic theology and from Lutheran sacramental realism. Ecclesiologically and politically, the work is significant for its integration of church and civil authority. Zwingli presents magistracy as divinely ordained and necessary for the church’s visible order, directly countering accusations that the Reformation undermined political stability. This argument became foundational for later Reformed models of church–state cooperation in Switzerland, southern Germany, and beyond.

Finally, the text has enduring importance as Zwingli’s theological testament. Written shortly before his death at Kappel, it represents his final attempt to secure the Reformation’s credibility before European rulers and theologians. In this sense, Christianae fidei stands as both a culmination of early Zurich theology and a bridge toward later Reformed confessional traditions, influencing figures such as Heinrich Bullinger and, indirectly, John Calvin.

Source

Huldreich Zwinglis sämtliche Werke, vol. 6.5 (Zürich: Theologischer Verlag, 1991) (Corpus Reformatorum 93.5)

"Christian Faith: A Brief and Clear Exposition for the Christian King" "Preface to the Explanation of the Christian Faith by Huldrych Zwingli"

1531

Contents

Text

He [Zwingli] wishes grace and peace from God the Father and our Lord Jesus Christ. Of all things that arise in this tumultuous world, nothing proves more unfortunate than the wretched lie, O most pious king, whether it is because the evil author, the devil, always tries to strangle the best seed [cf. Matthew 13:24ff], or because the heavenly farmer of souls sharpens and promotes virtue and faith through vices and treachery. Just as the Spartans, after completely destroying a certain town through much sweat and blood, prohibited its complete annihilation so that their soldiers could exercise and train as if on a target and stake, so too does the Lord God allow us to be attacked and tested by extraordinary means in order to prove ourselves to Him. For how can one become strong or temperate except in the midst of dangers and the abundance of luxury? Similarly, truth, which has now begun to emerge, becomes more radiant and rises higher above falsehoods. With all these falsehoods coming from every direction and being cast upon it, truth is compelled to shake them off, wipe away the stains, and protect its own integrity. As a result, the deceptive nature of lies is exposed, while the beautiful face of truth is revealed more and more in the light. But I shall cease my preface here.

Fear has come over me, lest your clemency be tempted by the suggestions of certain treacherous individuals, which are nothing more than empty and false. For I know that you cannot be swayed by such provocations, for the more faithless they are, the less they present the truth to others, but rather distort it. However, they accuse us with countless accusations, aiming to trample upon our religion and to despise the sacred function and majesty of both kings and magistrates. I implore your fairness to pronounce how truly these accusations hold, as you hear the sources of our faith, the laws and customs of our churches, and our sincere reverence towards princes being explained to the best of our abilities.

Indeed, there is nothing more natural for a person than to explain their faith. For since faith, according to the definition of the Apostle, is the power of the soul and the firm and certain assurance by which one firmly believes in the invisible God [cf. Hebrews 11:1], who now can be so foolish and slow as not to know whether they trust in something or not? Especially when faith is the daughter of truth, each person trusts in what they know to be most true, and since God alone is true [cf. Romans 3:4]. And whoever experiences and feels this within themselves, how could they not explain that trust in a few words? Thus, we hold our beliefs about God and divine matters.

[On God and His Worship]

All things that exist are either created or uncreated. The uncreated One is the only God, for the uncreated cannot be multiple. If there were multiple uncreated beings, they would already be multiple eternals. The uncreated and the eternal are inseparable, so that each implies the other. If there were multiple eternals, they would already be infinite. For they are so closely connected and associated that whatever is eternal is also infinite, and whatever is infinite is also eternal. But since the infinite can only exist in one way (for if we were to assume two infinite substances, each would be finite), it is evident that there is only one uncreated and sole God.

Thus, the origin, source, and foundation of our first article of faith follows, namely, when we say: “I believe in one God, the Father Almighty, Creator of heaven and earth.” We confess and assert that we have an infallible faith, which is firmly established in the belief in one and only Creator. Even the nations and the wicked, who trust in creatures, are compelled to acknowledge that they can be deceived by their faith or opinion, since they trust in creatures. But those who trust in the Creator and the beginning of all things, which never had a beginning but brought forth other things, cannot be convicted of error. It is also evident that whatever is a creature cannot be the object and foundation of this unwavering and indubitable virtue which is faith. For whatever has a beginning was once non-existent. Therefore, when they did not exist, how could anyone have faith in them? Thus, they cannot be the natural object or foundation of faith, for they began to exist. Only the eternal, infinite, and uncreated good is the true foundation of faith. Herein collapses all trust in which some imprudently rely on the most sacred creatures or the most religious sacraments. For it is necessary that God exists, in whom infallible faith must be placed.

And if we are to trust in a creature, then it is necessary for the creature to exist alongside the Creator. But if we are to trust in sacraments, then the sacraments must be God, so that not only the sacrament of the Eucharist but also baptism and the laying on of hands are God. How absurd these things are, even to learned, let alone pious ears, can be judged not only by the learned but also by those endowed with understanding. Therefore, in order for theologians to attain the truth, we gladly present this lamp to them. When they say that we are to make use of creatures but only enjoy God, they are saying nothing different from what we are saying, if only they were to transmit their own words consistently. For if we are to enjoy God alone, we are to trust in Him alone as well. We are to trust in that in which we are to enjoy, not in that in which we are to make use of.

From these, most merciful king, you clearly see that we are not dishonoring or displacing the saints or the sacraments, as some accuse us, but rather holding them in their proper place and dignity, so that no one misuses them. We do not insult the Virgin Mary when we forbid worship (λατρεία), but rather when we attribute to her the majesty and power of the Creator. That very Mary would never accept worship. For piety, by its very nature, is consistent and present in all things, because it is born from one and the same spirit. Therefore, it is not even conceivable that any creature can be both pious and accept worship as if it were divine worship. Similarly, the Virgin Mary, being exalted above all creatures and more devout toward her Son, God, will accept divine worship to an even lesser extent.

It is the madness of impious humans and demons to allow themselves to be honored with divine honors. This is evidenced by the idols of the demons and the pride of Herod, whose false teachings have perniciously deceived the world with their worship. But here, since he did not reject the honor attributed to divinity, he was struck with a parasitic disease, which served as a reminder of his human frailty [Acts 12:23].

We venerate and honor the sacraments as signs and symbols of sacred realities, not as if they themselves are the actual things they signify. For who can be so ignorant as to claim that the sign is the same as what it signifies? (Just as the word “simia” written here would present a true monkey before your eyes.) Rather, the sacraments are the representations and commemorations of true realities that have been enacted or experienced in essence and naturally at some point. They refer to those realities, they recall them, and they present them before our eyes. I implore you, O king, to understand me correctly! Christ, by His death, expiated our sins; now the Eucharist is the commemoration of this reality, as He Himself said: “Do this in remembrance of me” [Luke 22:19]. Through this commemoration, all the blessings of God, which He has bestowed upon us through His Son, are remembered.

Furthermore, in the symbols themselves, namely bread and wine, Christ Himself is presented as if before our eyes, so that we may not only hear but also see and taste Christ, whom our soul holds present in its embrace and delights in Him. Therefore, we consider legitimate both the worship of God and the observance of the sacraments, which we transmit and teach, just as Christ Himself transmitted and taught them. “If you are children of Abraham,” He said, “do the works of Abraham” [John 8:39]. Therefore, it is an example that we ought to imitate in all the gods and saints. If someone has handed down the divine teachings of the prophets or the holy ones to us, let us receive them with the same reverence with which they themselves received and transmitted them. If they adorned religion with a holy way of life, let us follow in their footsteps and be pious, holy, and innocent, just as they were.

Regarding baptism, it is said: “Baptize them in the name of the Father and of the Son and of the Holy Spirit” [Matthew 28:19]. Concerning the Eucharist, it is said: “Do this in remembrance of me” [Luke 22:19]. And through the mouth of Paul: “We, though many, are one bread and one body, for we all partake of the one bread” [1 Corinthians 10:17]. In neither the worship of God nor the institution of the sacraments is it held that they possess the power and grace that belong solely to God. Therefore, since the divine being itself has never granted this power to creatures, as we attribute to them, it is now evident that it is frivolous to teach that either the gods or the sacraments have the ability to forgive sins and bestow blessings.

For who forgives sins except God alone? And from whom are all the best gifts, as the divine James affirms, except from the Father of lights and goodness [cf. James 1:17]? Therefore, we must consider the sacraments as sacred things, as they signify the most holy realities, both those that have been accomplished and those that we ought to accomplish and express. Just as baptism signifies both that Christ has cleansed us with His blood and that we, as Paul teaches, ought to be clothed with Him [cf. Romans 6:4ff], that is, to live according to His example, so the Eucharist also signifies not only all the gifts that have been bestowed upon us through Christ by divine generosity but also that we ought to embrace our brothers and sisters with the same love with which Christ has received, cared for, and made us blessed. However, the question of whether the natural body of Christ is consumed in the Eucharist will be discussed more extensively in the following passages.

In summary: Here is the source of our religion, that we acknowledge God to be the uncreated creator of all things, who alone possesses everything and freely bestows it. Those who attribute to any creature what belongs solely to the Creator undermine the first and fundamental principle of faith. For we confess in the creed that there is a Creator in whom we trust; therefore, that which we trust in cannot be a creature.

Again, regarding God, we hold the following belief: After knowing that God is the source and creator of all things, it is impossible to conceive of anything existing either before Him or alongside Him that does not originate from Him. For if anything could exist that did not come from Him, then He would not be infinite, for He would not extend to the place where that other thing exists since it would be outside of Him. Therefore, when we see in the scriptures that the Father, the Son, and the Holy Spirit are referred to as God, it is not that they are different creatures or gods, but rather that these three are one, one essence, one substance, that is, one existence, one power and potency, one knowledge and providence, one goodness and inclination. They are three names or persons, but each and every one of them is the same and one God.

We know that this God is inherently good by nature. For whatever exists is by nature. And goodness is that which is gentle and just. For if gentleness is devoid of justice, it ceases to be gentleness and becomes either negligence or fear. On the other hand, if justice is not tempered by goodness or fairness, it becomes the height of injustice and violence. Therefore, when we recognize God as inherently good by nature, we also acknowledge that through His works, He is gentle, kind, generous, holy, just, and inviolable. Being just, it is necessary for Him to reject any association with wickedness. From this, we conclude that since we wretched mortals are not only wicked but also accomplices in wickedness, we are compelled to despair of His friendship and companionship. However, as He is also good, it is equally necessary for Him to govern all counsel and actions with equity and goodness.

This is the reason why God reconciled His only begotten Son to human flesh, not only to demonstrate but also to bestow upon the whole world two things: redemption and renewal. For when His goodness, which encompasses both justice and mercy, is sacred and unchangeable, justice demands expiation, mercy demands forgiveness, and forgiveness brings about new life. Therefore, the Son, clothed in the garment of human flesh, came forth as a sacrificial offering (for the divine nature cannot die) to appease and reconcile the unshakeable justice for those who, due to their own innocence, dared not approach the presence of divinity because of their awareness of their sins. And this was done because He is sweet and merciful, virtues that His power could not tolerate the rejection of His work nor could His justice tolerate impunity. Thus, justice and mercy are intertwined, so that the former could provide the sacrificial offering, and the latter could accept it for the expiation of the sins of all [cf. 1 John 2:2].

So, from which flock was it to be chosen? From the angels? But what did the transgression of humanity have to do with them? Or perhaps from the herd of humans? But they all were subject to the same condition, that whoever was destined from among them would not be able to offer a perfect sacrifice due to their own sinfulness. For the Lamb had to be “without blemish” [cf. 1 Peter 1:19], that is, completely unharmed, pure, and clean [cf. Leviticus 22:19ff], the one who typologically foreshadowed this sacrifice. Therefore, divine goodness received from itself what it would give to us. It surrounded its own Son with the frailty of our flesh, so that we may see that both its generosity or mercy and its invincible holiness or justice are equally present. For if it gives itself to us, what is left that it has not given? As the divine Paul reasoned [cf. Romans 8:32]. If it had made an angel or a human being the victim, it would have been something external to itself that it gave. Therefore, something greater would have remained that it could have given, namely itself, which it, however, did not give. Thus, when the greatest goodness was about to bestow the most precious gift it could offer, namely itself, which surpassed even the destroyed ark, it left no room for the human mind, always eager for greater things, to even contemplate: How can this sacrifice, whether angelic or human, be sufficient for all? Or how can a creature, no matter how steadfast, place its trust without reservation?

Therefore, the Son of God was given to us as a confirmation of mercy, as a pledge of forgiveness, as the price of justice, and as the standard of life, in order to make us certain of God’s grace and to hand down to us the law of living. Who can adequately convey this divine goodness and the lavishness of generosity? We deserved to be rejected, yet He adorns us with adoption. We had corrupted the journey of life, and He restores us in our place. Thus, divine goodness has redeemed and renewed us, so that, by grace, we may be grateful, by the expiatory sacrifice, we may be just, and by innocence, we may be innocent.

From the Lord Christ

We believe and teach that this Son of God, from God Himself, assumed human nature in such a way that His divinity is neither lost nor transformed into humanity. Rather, both natures are truly, properly, and naturally present in Him, in such a manner that, according to His divine nature, He is in no way diminished, so that He is truly, properly, and naturally God. However, in His human nature, He did not transition into the divine in such a way that He is not truly, properly, and naturally human, except for the inclination to sin. Thus, He is completely God as God is with the Father and the Holy Spirit, in such a way that none of the divine attributes have been removed from Him due to the defense of human frailty. Similarly, He is truly human in such a way that He possesses everything that pertains to the truth and essence of human nature, so that, through the union with His divine nature (excluding the inclination to sin), nothing has been taken away from Him.

Hence, it follows that the distinct characteristics of both natures should shine forth clearly in all words and actions, so that the religious mind may easily discern what belongs to each nature, even though all things are rightly attributed to one Christ. Christ is hungry [cf. Mk 11:12], and it is rightly said so, since He is both God and man; yet, according to His divine nature, He does not experience hunger. Christ heals diseases and vices [cf. Mt 4:23], and it is rightly said so; however, these are the effects of divine power, if we consider them properly, not of His human nature. Nevertheless, the distinction of natures does not imply a division of person, just as when we say about a person that they understand and sleep. In that case, while the capacity for understanding belongs solely to the mind and the necessity for sleeping pertains to the body, it does not follow that the person is two, but one. For the unity of the person arises from the combination of different natures.

Indeed, we confess that God and man are one Christ, just as in a single human being, composed of a rational soul and an inert body, as the venerable Athanasius has expounded. However, He assumed human nature into the unity of the hypostasis or person of the Son of God, not as if a distinct person of an assumed man and a distinct person of eternal divinity were present, but rather that the person of the eternal Son of God took the man into His own unity, as the holy men of God have truly and clearly demonstrated.

We believe that this nature was conceived by the Holy Spirit, being born of a virgin and perpetually preserving her virginity, and that it was brought forth into the light, so that the liberator and healer of souls might be born into the world from a virgin woman. He who was born from eternity is the Lord and God from the Father alone, so that He might become a holy and immaculate sacrifice, before whom all the altars of the flocks of animals were in vain, so that humans might repent of offering sacrifices of beasts and turn to the offering of their minds when they saw that God had prepared and offered Himself as a victim [cf. Heb 9:11ff.]. We believe that Christ suffered, was crucified under the authority of Pilate, but that it was the human who experienced the bitterness of the passion, not the God who, as He is invisible, is also incapable of suffering, that is, not subject to any pain or affliction. The cry of anguish is “My God, why have You forsaken me?” [Mt 27:46], but the mercy of divinity is “Father, forgive them, for they do not know what they are doing” [Lk 23:34]. He suffered, however, in order to atone for our crimes, in the most despised form of punishment, so that there would be nothing left of humiliation that He did not experience and fulfill.

If He had not died and been buried, who would believe that He was truly human? Hence, it is why the apostolic fathers added in the creed, “He descended into Hades.” By this expression, they used a form of periphrasis to signify both His true death (for to be counted among the dead is to have departed from the realm of the living) and the power of His redemption reaching even to the realm of the dead. This is what the venerable Peter alluded to when he said that the gospel was preached to the dead, that is, to those in Hades, who, in the days of Noah, believed in God’s warnings when the wicked disregarded them [1 Pet 3:19-20].

However, if He had not risen again, who would believe that He was truly God, who had been extinguished in death, so that nothing remained of His life and power? Therefore, we believe that the true Son of God truly died for the human nature, so that we may be assured of the expiation of our sins. We believe and truly confess that He also rose again from the dead, so that we may be certain of eternal life. For whatever Christ is, He is ours; whatever He accomplishes, it is for us.

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have eternal life” [John 3:16]. Therefore, when He rose, He rose for us, beginning our resurrection. Hence, Paul also calls Him the first fruits of those who have fallen asleep, that is, of the dead [cf. 1 Cor 15:20]. For He, though He died, lives, and in this He shows us that when we die, we also live. For this is the meaning of resurrection in Hebrew: to abide, to stand firm, to endure. Therefore, Paul argues in both directions: If Christ has risen, that is, when it was believed He was dead, and He lived and took up His body again, then the resurrection of the dead has already happened [cf. 1 Cor 15:20ff].

Here is the strength of the argument, most gracious king, that Christ is ours and that His every action is for us. For otherwise, it would not follow any more than “Christ has risen, therefore we also rise,” as it would if someone were to conclude, “The king has the power to free from punishment the one whom the judge has condemned, therefore everyone has this power.” On the contrary, it is stated as follows: “If Christ has not risen, then neither have we risen.” For otherwise, Christ can live and rise by His own power, which we cannot. But if Christ had not risen, if there were no resurrection for us, it is evident that His resurrection gives us power and assurance of our own resurrection. This is what the holy men had in mind when they said that Christ’s body nourishes us for resurrection. By this, they meant to show that when Christ, who belongs entirely to us, has risen, we are made certain that even though we die with our bodies, we live with our souls, and that we will be revived with the same bodies at some point.

Furthermore, our Christ, who is also ours, ascended to heaven and sits at the right hand of the Father. We firmly believe this, and it promises that we, too, who swiftly soar there as soon as we die, will one day enjoy eternal delights with our bodies. Just as He sits there until He comes to judge the whole world, so our souls and the souls of all the blessed are with Him without bodies until the aforementioned judgment. Under His reign, we will all be given back our bodies, and with them, we will either proceed to the eternal wedding feast of our Bridegroom or to the eternal torments of the devil. These are the two points, most gracious king, as I perceive, that I will now explain to you.

Purgatory

First, they completely undermine and reject the fact that Christ did not experience the torments of the underworld, as the Apostle Peter teaches in Acts 2:27, but rather, having passed through death, ascended to heaven. They claim that after we are freed from the bondage of the body, we will also go there without delay, without delay, without new torment, if we have true faith. And those who have dared to feed their own desires instead of the souls of the faithful, who have invented the miseries of purgatorial fire, have inflicted enough misery on already miserable human beings.

Firstly, they completely empty and reject Christ Himself. If Christ died for our sins, as the apostles, imbued with His Spirit, taught, and as reason itself compels us to acknowledge, whereby it is evident that humans are blessed by the grace and goodness of God, how could it be possible for us to be compelled to satisfy [the debt]? For if they reject Christ, who trusted in works according to Paul’s words, how much more do they reject and invalidate Christ, who teaches that sins should be atoned for by His own torment? For if good deeds cannot merit blessedness and if torment can merit it, then the goodness of the divine nature would be called into question, as if it delighted in afflictions and hardships, while shunning gentleness and kindness. Secondly, if Christ does not remove the penalty and punishment owed to sins, for whose sake did He become human? For whose sake did He suffer? For theologians to assert that we are redeemed from guilt but not from punishment is a frivolous, indeed, an insulting invention against God. For not even a human judge inflicts punishment where there is no guilt. Therefore, as soon as guilt is forgiven by God, the punishment is also remitted.

Thirdly, since Christ Himself taught that those who believe have eternal life and that those who trust in Him, the One who sent Christ to us, do not come under judgment but have already passed from death to life (John 5:24), it becomes clear that this delay of torment, which the papists impose on departing souls, is fictitious and invented.

Appendix on the Eucharist and the Mass

Another point that I have undertaken to explain is that the papists deviate from the truth when they promise to offer Christ Himself in the Mass as a sacrifice for sins. Christ, who offered Himself once on the cross and again to the Father in heaven, merited and obtained the forgiveness of sins and the joy of eternal felicity. Therefore, anyone who boasts of offering Christ to the Father in the Mass can do nothing more than belittle or deny Christ. I will attempt to clarify this.

First, I ask my opponents, who offered Christ as a human being when He was crucified? They cannot answer otherwise than to say that no one offered Him, but that He offered Himself. This is testified by the prophets and the apostle himself. “He was offered because He Himself willed it” (Isaiah 53:7). “No one takes My life from Me,” and “I have the power to lay it down and to take it up again” (John 10:18). “I lay down My life for the sheep” (John 10:15), and “The bread that I will give is My flesh, which I will give for the life of the world” (John 6:51). “Who through the eternal Spirit offered Himself without blemish to God” (Hebrews 9:14). Therefore, if Christ was offered by no one but Himself at that time, I inquire secondly whether this true self-offering unto death has any difference from the offering that the papists make of Him.

If they say there is no difference, it would follow that Christ must suffer and be afflicted with pains today and even die when He is offered. For it is written, “that through death He might render powerless him who had the power of death, that is, the devil” (Hebrews 2:14), and “We were reconciled to God through the death of His Son” (Romans 5:10). “Where there is a testament, there must of necessity be the death of the one who made it” (Hebrews 9:16), that is, if someone is to inherit from a testament, it is necessary for the testator to die. Now, our testament or inheritance is the gratuitous remission of sins, as it is stated in Jeremiah 31:31-34 and Hebrews 8:8-12. Divine goodness bequeathed this to us, and therefore it was necessary for Him to die through whom the grace of forgiveness was bequeathed to us. It follows, therefore, that if the papists now offer Christ, He is still dying. For if they offer Him, sins are taken away by the offering, and if sins are taken away, death must necessarily intervene: “Without the shedding of blood, there is no forgiveness” (Hebrews 9:22), and “The death He died, He died to sin” (Romans 6:10). It is clear, therefore, that if the papists offer Christ for the forgiveness of sins, just as Christ Himself offered Himself, they should also kill Him; for without death, sins are not abolished.

However, if there is any difference between their offering and the offering by which Christ Himself offered Himself, I ask, what is this difference? They will surely respond that according to the old custom, Christ offered Himself in reality, but they now offer Him spiritually. Therefore, at that time, it was necessary for Him to die, but now, since their offering is spiritual, death is not required. To this, we respond as follows: in such a weighty matter, no ambiguous or obscure words should be passed over, lest we be led astray from the truth by not understanding the power of the words. I therefore ask, when they say they offer themselves spiritually, what do they understand by this term “spiritually”? Do they mean their own spirit, so that the sense is: “We offer Christ spiritually,” that is, we mentally recall, remember, and give thanks that Christ was offered for us? If they understand “spiritually” in this way, namely, that they bring Christ into their minds, then we certainly do not disagree with them, but they themselves deviate from the truth more than three times. For they are so far from offering Christ in this way that they visibly offer themselves, who were long ago offered by faith, in the Lord’s Supper. If by “spiritually” they understand the spirit of Christ, in this sense: “We offer Christ’s spirit spiritually,” then it contradicts what we have previously cited from the words of Christ Himself: “No one takes My life,” etc. (John 10:18).

No one has power over Him. For He Himself offered Himself through the eternal Spirit, that is, He delivered His soul and body unto death by the will and command of the eternal Spirit or counsel. Therefore, in this way, no one can offer Christ except Himself. But if by “spiritually” they understand it in this way: “We offer the true body of Christ spiritually,” that is, in an ineffable manner, so that it is a true body but not a real or natural body, but rather a spiritual body in its own way, which mode is unknown to us, for this is how they generally speak, then we will demonstrate that they are merely stringing words together that cannot cohere. For since it is established that Christ’s body is a true body, remaining one and the same body in reality and number before and after His death, although it became immortal from being mortal, spiritual from being animal, that is, divine, pure, impassible, and subject to the Spirit in all things, it is never so changed or transformed into spirit that it is not a true, natural, and real body. Before His death, it was corruptible and frail, but after the resurrection, it is incorruptible, firm, and eternal, yet always one and the same body. Regarding the true body, I understand and ask whether they say that the true body is offered, but in an ineffable manner. They respond: Yes, certainly. I ask further, why they dare to say that the manner is ineffable, when this is the primary division of all things and substances, namely, that they are either bodies or spirits. This division extends so widely that it includes God, angels, and all spirits.

“God is spirit,” as stated in John 4:24. Therefore, when the question is about what it is, not about how it is, as they speak with the philosophers, that is, when we first inquire about what is being offered, and then we inquire finally about how it is being offered, not because we want to demand an account of the works of God, but since they do not answer correctly concerning the matter or substance, we will show that they respond less correctly concerning the manner. But so that your majesty may not be offended by sophistic subtleties, I will explain what I said in the clearest and most obvious manner, especially for the sake of those who love to argue.

From the papists, I ask first about the matter: What do you offer for sins in the Mass? They respond: The body of Christ. I say: Is it the true and real body? They respond: Yes. I say: If you offer the true and real body, then two most absurd consequences follow. Firstly, you take what belongs to the Son of God alone. He Himself offered Himself, as mentioned before. For no one can offer anything greater than himself. The priests of the Old Testament offered animal sacrifices, but they were far humbler than the priests themselves, as the beast is inferior to the human. But each person offered the highest sacrifice when they dedicated and devoted themselves to the Lord, that is, when they wholly devoted their minds to God and gave their entire lives, along with all their actions, in obedience to Him. Therefore, the apostles never teach us to offer anything other than ourselves [cf. Romans 12:1]. Thus, Christ is offered by Himself alone. For this reason, the high priest alone entered the Holy of Holies, and that only once a year, to symbolize that only Christ atoned for sins [cf. Hebrews 9:7]. Secondly, if you offer Christ for sins, you are already killing Christ. For sins are not abolished except by death [cf. Hebrews 9:22]. For a grain of wheat, unless it dies, it remains alone; but if it dies, it bears much fruit [John 12:24]. Therefore, if you do not kill, you produce no fruit. And if you kill, you are already crucifying Christ again, who died only once and cannot die again, as the apostle truly and solidly teaches in the Epistles to the Romans and the Hebrews [cf. Romans 6:10 and Hebrews 9:28].

Behold, most prudent king, into what distress, into what disadvantages the avarice of the papists drags them. Christ alone can offer Himself. Offering only takes place when the victim is killed. Sin is only abolished when it is expiated, that is, when the slaughtered sacrifice is accepted by God with a joyful countenance. It follows, therefore, that no human being can offer Christ, much less the papists. It follows also that if they were to offer, they would kill Christ. However, since Christ cannot die again, it follows that even if the papists willingly killed Christ, let’s say, to receive money for the murder, they still cannot kill Him. “Death no longer has dominion over Him” [Romans 6:9]. But all of this will become clearer to your Majesty when we present the testimonies of the apostles.

Hebrews 1:3 states, “He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high,” etc. Here, O excellent king, you have who it ought to be that has made atonement for our sins: He is the radiance of the eternal sun, that is, the supreme light. The imprint, that is, the likeness and representation of the eternal divinity, that is, His own nature, which is self-subsistent and bestows existence upon all things. He is omnipotent, for whom all things obey. Therefore, what impudence is it when we claim that mere humans can offer Him for sins, when He Himself has cleansed sins through His own offering? In the same Epistle, Hebrews 5:5, it says, “So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, ‘You are my Son, today I have begotten you.’” What impiety and insult to God is it that a man makes himself a high priest, when not even the Son of God has taken this honor upon Himself, but received it from the Father?

Hebrews 7:26 further states, “For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens,” etc. Now, what creature will dare to assume this for himself, to boast that he is a high priest when the high priest who was to abolish sin must be holy and without any blemish?

Likewise [Hebrews 7:24-25], “But he holds his priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.” What folly it is to substitute priests who neither endure forever in their office nor in their lives! Christ is an eternal priest, our eternal advocate before God. So why do we prepare other advocates for ourselves? Has Christ died? Has He forsaken our cause? Behold, O mighty king, how insulting it is to God, how they deny Christ while making themselves priests.

In the same passage [Hebrews 7:27], it says, “He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself.” Here we see Christ offered once. What impurity to repeat the act! While He was once offered, He accomplished the atonement for sins, and through Him, it endures perpetually. Now, whoever boasts of offering himself does the same as if he were claiming to create the world. For once it is created, it endures perpetually. Thus, the redemption obtained once through Christ endures perpetually. For the works of God are not like the works of men, which, if they do not receive restoration or repair, decay. In the same epistle, chapter 8 [Hebrews 8:1], it says, “Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven,” etc. What presumption is it, then, to make oneself a high priest or a liturgist when He alone is our high priest who is seated at the right hand of God?

In chapter 9 [Hebrews 9:11-12], it says, “But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation), he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.” What audacity it is for the Son of God to take upon Himself this role, when He Himself has offered His own blood, and He alone has offered it, that a sinful human might boast of offering the same blood that He offered once, but so abundantly and fully that the redemption obtained endures perpetually! For God is eternal, the same who both redeems and creates. Let me present one more testimony from this epistle, in which everything we have said is clearly seen, as if on a tablet.

Hebrews 9:24-26 states, “For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.” Behold, how He requires to suffer to be offered! So why do they not see this negligence, that where Christ is offered, there He also dies? Yet since He could die only once, He could be offered only once. But once offered, He purifies forever those who are sanctified, destined for eternal life. It is fitting for the one who reconciles us with the Father to sit in heaven. Hence, the true Church of Christ is called the one that possesses and obtains all things through Christ.

But why would I trouble Your Majesty with more when the sun shines brighter? No one can offer Christ except Himself. Secondly, He can be offered only once. For if His offering were to be repeated, it would imply that His own offering was insufficient. Thirdly, if He were to be offered again, He would have to suffer again. Therefore, it is evident that the papists both deny and empty Christ. However, when it comes to the ancient theologians, who both received and handled the Christian religion more purely and cleanly, they frequently call the Eucharist (for the term “Mass” was not heard until after the time of Augustine) a sacrifice. One might object: Why did they use the term “sacrifice” if it is not truly a sacrifice, especially since, in the judgment of all, they spoke more learnedly and clearly than the later ones?

I respond: The more learned and devout one is, the less one strays from the truth, however the words may be formed. Education, like a lamp, illuminates and exposes everything that has been said to the eyes. Religion, on the other hand, forbids anything alien to the truth to be accepted on account of the appearance of words. It reminds us according to the rule of the divine Augustine, saying: “However, if you do not understand the words or do not know the meaning of divine language, it is certain that the word of God is consistent within itself, so that even though it appears to have different meanings in different places, it is not contrary to itself. However, when it seems to us at first glance to be contradictory, it happens because of either ignorance of the language or shallowness of religion.” Therefore, when they [the ancient theologians] call it a sacrifice, which cannot truly and naturally be a sacrifice, religion should be consulted first.

Religion, as I have said, forbids there to be any other priest than Christ. Therefore, not even the pope, no matter how great he may be, can offer Christ if we judge according to his own estimation. When this is established by religion, then education must submit. Education, away with it! It says that it is not new for a thing to borrow its name from the inventor, the author, or the signification. The learned call this convenience of words metonymy, that is, a denomination. For example, when Paul says, “But their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted” [2 Corinthians 3:15],

Here Moses signifies the law, the Torah, that is, the entire Old Testament, not by any other reason than that Moses, by God’s will and command, gave the law. And just as the lamb that was eaten during the Passover is called the “Passover,” which signifies only the passing over [see Exodus 12:11], so the Eucharist, wisely and holily named by the ancients, was called a sacrifice, not because it is one in reality, but because it signifies that sacrifice by which Christ, by offering Himself, made those who are sanctified, that is, chosen by God, perfect and forever expiated. But let it be noted that what we say is mere interpretation unless Augustine holds the same view in his letter to Boniface, which is the 23rd letter.

Augustine: “Often we speak in such a way that, as the Passover approaches, we say that the Lord’s passion is tomorrow or the day after tomorrow, even though He suffered so many years ago, and that passion occurred only once. On the very day of the Lord, we say, ‘Today the Lord has risen,’ even though so many years have passed since His resurrection. Why is no one so foolish as to accuse us of lying when we speak this way, unless it is because we designate these days according to the resemblance to those on which these events took place, so that the day itself, which is not the same, but similar in the revolution of time, is called by its name, and it is said to be done on that day for the celebration of the sacrament, which was not done on that day, but already in the past?

Was not Christ sacrificed once in Himself, and yet in the sacrament, He is sacrificed not only during all the solemnities of the Passover but every day to the people? And surely, he does not lie who, when asked, answers that He is being sacrificed. For if sacraments did not have some resemblance to the things of which they are sacraments, they would not be sacraments at all. And from this resemblance, often even the names of the things themselves are derived. Therefore, just as in a certain manner, the sacrament of the body of Christ is the body of Christ and the sacrament of the blood of Christ is the blood of Christ, so the sacrament of faith is faith,” and so on.

Excerpting from the words of Augustine, your Eminence, it is evident without any difficulty that the term “immolation” or “offering” is used in the same way for the Eucharist as for the resurrection or passion of the Lord. These days, when they signify and repeat the true event that occurred once, also borrow the names of those things. It is therefore clear that the Catholics (Papists) completely err by making the Mass or Eucharist a true offering, when it is only a resemblance and remembrance of the offering. It is also clear that those who think that sacraments and panegyrics are not rightly called by the names of the things they signify, even though they are not those things, are foolish and ignorant. Therefore, the Papists, when they claim to make the reality out of signs, only succeed in revealing themselves as unlearned and ignorant to all.

I will not delve into the other errors that they commit in the Mass or rather cunningly invent and fabricate, such as their trafficking and usury, which not only goes against the sanctity of our religion but also against all decency. For which heathens have ever sought such sordid gain as to openly corrupt religion? They promise the redemption of souls from purgatory, when neither the purgatorial fire, as they believe it, exists, nor is there any offering that can appease God more than the offering by which Christ sacrificed and presented Himself on the altar of the cross. They claim that Christ’s body is equally produced by a faithful and an unfaithful person. They say that the Mass is equally effective when performed by a wicked person as it is when performed by a pious and holy person. They speak so improperly about the body of Christ that they say it is consumed in the Eucharist in the same magnitude as it hung on the cross or lay in the manger, and they assert six hundred other things that are as foolish as they are impudent. And in the meantime, they call us heretics if we do not blindly endorse all their madness. They fabricate incredible lies to cast suspicion on our doctrine among those to whom its reputation reaches, as if we denied that Christ is present in the Eucharist, denied His omnipotence, denied His words, and so on. But you, O most gracious king, receive our opinion on how Christ’s body is present in the Eucharist.

We believe that Christ is truly present in the Eucharist. In fact, we do not believe that it is the Lord’s Supper unless Christ is present. It is confirmed by the words: “Where two or three are gathered in my name, there am I among them” (Matthew 18:20). How much more is He present when the entire church is gathered to Him? However, it is completely contrary to truth and the nature of faith to assert that His body is consumed in the manner they claim. It is contrary to truth because Christ Himself said, “I am no longer in the world” (John 17:11) and “The flesh profits nothing” (John 6:63), referring to being consumed in the way the Jews then and the Papists now think it should be consumed. It is contrary to the nature of faith because true faith (and I speak of the august and true faith) encompasses charity and reverence or true devotion. Such devotion abhors this carnal and gross consumption no less than anyone would abhor eating their beloved child. It is confirmed by the centurion, whose faith Christ praised above that of the Israelites, who, out of reverence for true faith, said to Him, “Lord, I am not worthy that you should come under my roof” (Luke 7:6). Peter, too, out of the same reverence, recoiled from Christ’s bodily and visible presence out of fear (which had overtaken him) when He ordered him to depart from Him after the miraculous catch of fish (Luke 5:8-9). Therefore, it is evident that both the mind and faith, that is, the truth, which is the sole light of the mind, and devotion, by which we embrace, venerate, and kiss God, abhor such gross consumption as the Capernaites and Papists claim of consuming the body of Christ. According to Augustine, the Capernaites, when they said, “How can this man give us his flesh to eat?” (John 6:52) and “Is not this Jesus, the son of Joseph?” (John 6:42), believed that they were being offered a body to eat in the same way as meat is eaten from a butcher’s shop, that is, as a tangible presence before them in its appearance and stature. And what else do the Papists affirm when they say that it is consumed in the same magnitude as it hung on the cross and lay in the tomb? Both truth and reason abhor such consumption, while devotion and faith hold Christ in higher regard than to desire to partake in this manner.

Therefore, we affirm that the body of Christ is not consumed in the Lord’s Supper in a carnal and gross manner as they claim, but rather we believe that the true body of Christ is eaten sacramentally and spiritually in the Supper with a religious, faithful, and holy mind, just as the venerable Chrysostom also teaches. And this is the brief summary of our, or rather, the very truth’s position on this controversy.

However, I wish to add here the form of the action that we use in celebrating the Supper so that your Majesty may see that we do not alter, corrupt, or distort the words of Christ, but rather faithfully observe in the Supper what should have been observed in the Mass. These include prayers, praises, confession of faith, the communion of the Church or the faithful, and the spiritual and sacramental eating of the body of Christ. On the other hand, we omit all those things that are not in accordance with the institution of Christ, such as the efficacious offering for the living and the dead, offering for the remission of sins, and other things that the Papists assert impiously and ignorantly.

“We proceed with the action by which we make use of Zurich, Bern, Basel, and the other Christian cities, as far as substance is concerned: First, the benefit of God, which He bestows upon us through His Son, is preached in a sufficiently lengthy sermon, and the people are led to the knowledge and gratitude for this matter. After this, a table is placed in front of the choir, as they call it, at the steps. It is covered with a cloth, unleavened bread is placed on it, and wine is poured into the cups. Then, the pastor comes forward with two ministers, and they all turn toward the people, so that the pastor or bishop stands among them wearing no other clothing than that which is commonly used by respectable men and ministers of the church. Then, the pastor begins speaking in a loud voice, not in Latin but in the vernacular language, so that everyone understands what is happening.”

In the name of the Father, and of the Son, and of the Holy Spirit.

The ministers respond in the name and place of the entire church: Amen.

Pastor: [Collect prayer] Let us pray.

Now the church kneels.

Almighty and eternal God, whom all creatures rightly honor, adore, and praise as their Creator and Father, grant us, miserable sinners, that with sincere faith we may perform the praise and thanksgiving that your only begotten Son, our Lord Jesus Christ, instituted for us to do, through the same our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God, forever and ever. At this point, the minister who stands to the left reads: [Epistle]

What is to be read now is written in the first epistle of Paul to the Corinthians, chapter 11: [fol. 23v]

“When you come together, it is not to eat the Lord’s supper,” and so on, until this point: “Not discerning the Lord’s body” [1 Corinthians 11:20-29].

Then the ministers and the church respond: Praise be to God. Pastor: [Gloria] Glory to God in the highest.

Deacon: And on earth peace. Subdeacon: Grant peace and tranquility to the minds of men. Deacon: We praise you, we bless you, and so on, until the end of this hymn, with the ministers alternating verse by verse, with the church understanding everything and being previously admonished so that each person speaks and considers in their heart what is being said before God and the church. The deacon says: The Lord be with you. The ministers respond: And with your spirit. Deacon: [Gospel] What is now being read is written in the Gospel of John, chapter six: The response is: Glory to you, O Lord. Deacon: Thus spoke Jesus: “Truly, truly, I say to you, whoever believes in me has eternal life. I am the bread of life. Our fathers ate the manna,” and so on, until this point: “The words that I speak to you are spirit and life” [John 6:47-63]. After these words, the minister kisses the book and the pastor says: To God be the glory, who, according to His word, deigns to forgive us all our sins. The ministers respond: Amen. Pastor: [Creed] I believe in one God. Deacon: The Father Almighty, Creator of heaven and earth. Subdeacon: And in Jesus Christ, His only Son, our Lord, and so on, until the end of the creed, which they call the Apostles’ Creed,

The ministers recite alternately in a loud voice, and before that, the hymn Gloria in excelsis. Pastor’s invitation to celebrate the communion worthily: [Exhortation for the Lord’s Supper] Now we desire, beloved brothers, according to the rite and institution of our Lord Jesus Christ, to eat this bread and drink this cup, which He commanded to be done in remembrance, in praise and thanksgiving for what He suffered death for us and shed His blood to cleanse our sins. Therefore, let each one examine and interrogate themselves according to the word of Paul, what confidence and certainty they have in our Lord Jesus Christ, so that no one pretends to be faithful who does not have faith and thus becomes guilty of the Lord’s death, nor despises the whole church of Christ (which is His body) and continually sins against it. Therefore, kneel and pray: [Our Father]

“Our Father, who art in heaven,” and so on until the end. And when the ministers respond: “Amen” [Matthew 6:9-13] The pastor prays again.

[Prayer for the Lord’s Supper] Lord God Almighty, who has united us through your Spirit in the unity of faith into one body, to which body you have commanded that we offer praise and thanks to you for the generosity and beneficence that you have bestowed upon us by delivering your only begotten Son, our Lord Jesus Christ, to death for our sins, grant that we may fulfill this commandment with such faith that we may not offend or frustrate you, the infallible truth, with any deceptive pretense. Also, grant that we may live in such a holy manner that both unbelievers and your name and glory may come to know your acknowledgment. Preserve us, O Lord, so that your name and glory may not be dragged through the mud due to the corruption of our lives. We always pray, O Lord, increase our faith, which is an unwavering confidence in you. You, who live and reign as God forever. The congregation responds: Amen.

Then the pastor proceeds and utters the sacred words: [Words of Institution] “The Lord Jesus, on the night he was betrayed, took bread” here the pastor takes the unleavened bread in his hands - “and when he had given thanks, he broke it and said: ‘Take, eat. This is my body, which is given for you. Do this in remembrance of me.’” Here the pastor simultaneously offers the bread to the ministers who stand around the table, and they immediately receive it with reverence, divide it among themselves, and eat. Meanwhile, the pastor continues: “In the same way, after supper he took the cup” here the pastor simultaneously takes the cup in his hands -“gave thanks and said: ‘Drink from it, all of you; this cup is the new covenant in my blood, which is poured out for you. Whenever you eat this bread and drink from this cup, you proclaim the Lord’s death until he comes’” [1 Corinthians 11:23-26].

[Distribution] After this, the ministers distribute the unleavened bread, and each person takes a piece with their own hand from the bread presented and then gives the remaining portion to their neighbor. And if anyone does not want to touch the bread with their own hand, the minister who is distributing it reaches out to them. Then the ministers proceed with the cups [fol. 24v] and each one gives the Lord’s cup to another. May your majesty not be displeased with this manner of receiving and giving, for it has been often observed that some who had sat down together, yet had previously engaged in conflicts and harbored animosity towards one another, have put aside their emotional weakness through this participation, whether in bread or in drink. In the meantime, another minister reads from the lectern some passage from the Gospel of John while the sacrament of the body and blood of the Lord is being eaten and drunk, beginning from the thirteenth chapter. And when all the cups have been collected, the pastor begins as follows:

“Kneel down. [Thanksgiving] For while we sit and silently listen to the word of the Lord, we eat and drink the sacrament of the supper. And when all bow down, the pastor begins, I say: “Praise the Lord, O servants! Praise the name of the Lord!” Deacon: “Blessed be the name of the Lord from this time forth and forevermore.” Subdeacon: “From the rising of the sun to its setting,” etc. [Psalm 113:1,9]. And thus, again in alternating fashion, the ministers conclude this psalm [Psalm 113], which the Hebrews maintain was accustomed to be said by their ancestors at the table. After this, the pastor exhorts the church with these words:

Remember, beloved brothers, what we have already done together in accordance with Christ’s command. For by this act of thanksgiving, which we have carried out in faith, we have testified that we are indeed miserable sinners, but cleansed by the body and blood of Christ, which He gave and poured out for us, and redeemed from eternal death. We have testified that we are brothers. Therefore, let us act accordingly with love, faith, and mutual duty. Let us pray to the Lord, that we may hold His bitter death in our hearts so deeply that we may die daily to sin but be supported and grow in all virtues by His grace and the gift of His Spirit, so that the name of the Lord may be sanctified in us and our neighbor may be loved and supported. May the Lord have mercy on us and bless us! May He make His face shine upon us and be gracious to us! Amen! Prayer. The pastor prays again: [Thanksgiving prayer]

We give you thanks, O Lord, for all your gifts and blessings, who live and reign, God, forever and ever. Amen! Pastor: [Dismissal] Go in peace. Amen! Then the congregation departs.

Here, most noble king, you can see that nothing is lacking as far as the substance is concerned, which is required for the proper and apostolic use of the Eucharist; and what is suspect is absent, namely, anything imported by greed. But if someone complains that we are not allowed to use a new form, even if there has been some error in the Mass - for when we dare to do this, it is no different than if someone in a kingdom or city, disregarding public laws, establishes their own private laws by which they continue to live, casting the rest into tumult and rebellion, which is why we are rightly called heretics; for errors can be tolerated for a while, even by the example of the apostles, until the public council of the Church decides otherwise - let him consider, I beg, that this resemblance to the laws of kingdoms or cities is far removed from divine laws, from the liberty of truth and faith, and from the right of the Church. For whatever human laws command, they contribute to the arrangement and order of external matters; but what the divine law commands, it binds the conscience so tightly that as soon as it understands the divine will, it condemns itself by its own judgment if it does not assent and obey. “For through the law comes knowledge of sin” [Romans 3:20]. And the more it is realized that one sins against the Holy Spirit, the less the conscience can acquiesce and tolerate the contempt of its Creator.

Therefore, when we have learned from the Holy Spirit, our teacher, that the offering is unique and made by the Son of God alone, and when we have indicated this to the leaders of the Church in the earliest times, so that whatever errors may arise can be corrected and they may not only cease to fight against the truth but even rage against it, the power seized by the pontiff should not hinder anyone from defending the truth and eliminating the disgrace of the Son of God. For what evil reason could delay such a pontiff of the Church, who does not respect what constitutes and confirms the Church? Indeed, the Church is founded on faith in God according to His Word. So if he does not believe in the Word of God, how can he govern the Church?

Furthermore, can faith be subject to the judgment or delay of human reason? And when the Lord said, “Whatever you wish that others would do to you, do also to them” [Matthew 7:12], is it permissible to hesitate in accepting this law until the leaders consider it worthy of acceptance? And certainly, this law pertains only to human affairs, since offering the Son of God to God Himself is an insult. Finally, it is the right of the Church, under the inspiration of the divine Spirit, to believe and live according to the words of Paul: “Do not quench the Spirit” [1 Thessalonians 5:19]. Who, then, did not immediately dismiss the nonsense of indulgences when they realized it to be a fabricated invention?

Faith does not await the judgment of others but stands on its own. Therefore, when it sees these grave blasphemies against the Son of God, it feels that they are not to be tolerated but must be abolished or avoided as soon as possible. Thus, in our midst, the papal Mass has been abolished by desertion and defection. For when the people fled from it upon realizing its error, some of the clergy recoiled, while others feared the backlash of the crowd. The Mass was thus abandoned, and we were compelled to consider a simple and Christian formula.

When it was completed, our city council convened a meeting with us and the bishops of Rome. When these learned men came, they denied that they had the authority to discuss such a weighty matter outside of a council (even though three years earlier, at Thormopoli, they themselves had convened a meeting with great corruption). Upon hearing the arguments presented from divine Scriptures and writings, our senate concluded that no one should be compelled either to perform or to attend Mass. However, when the Roman bishops attempted to bribe us with money, a more intense conflict ensued. Therefore, compelled by circumstances, our illustrious senate decreed that the papal Mass should never be celebrated in our city in the papal manner unless it is proven worthy according to sacred Scriptures.

Thus, I say, the papal Mass was abolished, and the Lord’s Supper was instituted. Many princes, nobles, people, cities, as well as countless priests, monks, magistrates, and private individuals followed our example throughout Germany and the entire world. Therefore, nothing has been done among us without reason, nothing apart from the authority of divine oracles, on which we confidently rely in the face of all insults, being certain that the one who stands with us is stronger in any virtue. But we continue to perform the Mass, so that Your Majesty does not lose your respect, and we move on to other matters.

The Church

We believe in one holy catholic, that is, universal Church. It is either visible or invisible. The invisible Church, according to the words of Paul, is the one that descends from heaven, that is, the one that recognizes and embraces God through the illuminating work of the Holy Spirit. Regarding this Church, all who believe throughout the entire world belong to it. However, it is called invisible not because those who believe are invisible, but because it is not evident to human eyes who believes; they are known to God alone and to themselves. The visible Church, on the other hand, does not consist of the Roman pontiff and the others who bear censers, but of all those throughout the world who have taken on the name of Christ. Among them are those who are called Christians, even though falsely, since they do not possess true faith within themselves.

Therefore, within the visible Church, there are those who are not chosen members of the invisible Church. For some partake in the Lord’s Supper without discernment [cf. 1 Corinthians 11:29], while still concealing their true faith from their brethren. Thus, the visible Church, though it has many obstinate and treacherous individuals who neither possess faith nor make any contribution to it, requires the governance of the magistrate, be it a prince or other authorities, to restrain shameless sinners. For the magistrate does not bear the sword in vain [Romans 13:4]. Therefore, since there are pastors within the Church who, as mentioned in Jeremiah [Jeremiah 23:1ff], should be able to oversee and even rebuke princes, it is clear that the Church is incomplete and mutilated without the magistrate. Far from avoiding or abolishing the magistrate, as some accuse us of doing, we actually teach that it is necessary for the perfection of the ecclesiastical body. However, to teach about the magistrate, let me give you a brief explanation!

The Magistrates

The Greeks recognize these three types of magistracy along with their corresponding vices: monarchy, which the Latins call kingship, where one person alone governs with supreme power, piety, and equity. Its opposite and degenerate form is tyranny, which the Latins inaccurately call violence or force, even though they do not have a proper term for it and instead borrow the Greek word “tyranny.” It occurs when piety is disregarded and equity is trampled upon, and all things are driven by force, allowing the ruler to do as they please. They also recognize aristocracy, which the Latins refer to as the power of the nobles, where the best individuals, who uphold equity and piety, govern the people. However, when it degenerates, it transitions into oligarchy, which the Latins correctly call the power of a few, where a few individuals, driven by private interests rather than the common good, oppress the republic and serve their own ends.

Lastly, they acknowledge democracy, which the Latins translate as the republic, but in a broader sense. In a democracy, power, that is, sovereignty, rests with the public or the entire people, so that all magistrates, honors, and functions are under the authority of the whole population. When democracy degenerates, the Greeks call it “σύστρεμμα ἢ σύστασιν,” meaning sedition, conspiracy, and tumult, where no one tolerates being governed, but rather, each person asserts their own public authority, as they are a part and member of the entire people, and everyone pursues their own audacity and greed. Hence, arise free conspiracies and factions, from which spring murders, plundering, injustices, and all the evils of treason and sedition. We both acknowledge and correct these distinctions of magistracy from the Greeks.

If a king or prince rules, we teach that they should be observed and honored according to the words of Christ: “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” [Matthew 22:21]. By Caesar, we understand any magistracy to which power has been granted either by hereditary right, customary election, or permission and tradition. However, if a king or prince becomes a tyrant, we then correct and rebuke their audacity in a timely and untimely manner [cf. 2 Timothy 4:2]. For thus the Lord said to Jeremiah [Jeremiah 1:10]: “See, I have set you this day over nations and over kingdoms.”

If a ruler heeds our counsel, we bring profit to the entire kingdom and fatherland. But if they stubbornly resort to violence, we teach that even the impious must be obeyed until the Lord removes them from power or provides counsel by which they can be stripped of their function and compelled to conform to order, as is the responsibility of those entrusted with that task. We maintain the same vigilance and watchfulness if aristocracy begins to degenerate into oligarchy or democracy into sedition. Moreover, we have examples from Scripture that teach and urge what we have just explained. Samuel reproved Saul until the Lord removed him from both the kingdom and life [cf. 1 Samuel 15:10ff]. David repented at Nathan’s rebuke and endured many trials during his reign [cf. 2 Samuel 12:13]. Ahab’s life was shortened because he refused to turn away from wickedness when Elijah chastised him [cf. 1 Kings 21:17ff; 22:34ff; 2 Kings 9:30ff]. John fearlessly rebuked Herod for his incestuous behavior without shame [cf. Mark 6:18]. But it would be lengthy to enumerate all the examples from Scripture. The learned and pious understand from which sources we draw our words.

In summary, both magistracy and prophecy are equally necessary in the Church of Christ, regardless of which comes first. Just as a person cannot exist without both soul and body, even though the body may be the more humble and lowly part, so the Church cannot exist without magistracy, even though magistrates deal with more material and worldly affairs, removed from the realm of the spirit. Therefore, we are commanded by Jeremiah and Paul, the two chief lights of our religion, to pray to the Lord for those in authority so that we may lead lives worthy of God [cf. Jeremiah 29:7; 42:2ff; 1 Timothy 2:1ff]. How much more should all those who are in any kingdom or people bear and do all things to maintain Christian tranquility! Thus, we teach that all kinds of taxes, revenues, tithes, deposits, debts, and promises must be paid, and in these matters, full obedience to the laws of the state is necessary.

Remission of Sins

The remission of sins is believed to happen to individuals through faith whenever they pray to God through Christ. For when Christ said to Peter, “Seventy-seven times” [Matthew 18:22], meaning forgiving without limit, it is impossible for Him not to forgive always and forever. By faith, we say that sins are forgiven, which means that faith alone assures a person of the forgiveness of their crimes. Even if the Roman Pontiff were to say six hundred times, “Your sins are forgiven,” the mind cannot find peace and certainty of reconciliation with God unless it sees and believes within itself, without any doubt, and even feels that it is absolved and redeemed. Just as no one can give faith except the Holy Spirit, so too, no one can give the remission of sins.

The confirmation, satisfaction, and expiation of crimes have been obtained through Christ alone, who suffered for us before God. He is “the propitiation for our sins, and not for ours only but also for the sins of the whole world” [1 John 2:2], as the apostle and evangelist, who was close to Him, affirms. Therefore, when He has satisfied for sin, who then becomes a participant in His satisfaction and redemption? Let us listen to Him: “Whoever believes in me,” that is, whoever trusts in me, relies on me, “has eternal life” [John 3:36]. But no one attains eternal life unless their sins have been taken away. Therefore, those who trust in Christ have their sins forgiven.

Just as no one knows whether they believe in anyone, likewise, no one knows whether their sins have been forgiven unless that person alone, who through the light and firmness of faith is certain of divine forgiveness, knows that God has forgiven them through Christ. They are so certain of this forgiveness that they do not even doubt the grace of sins because they know that God cannot deceive or lie. Therefore, when God says, “This is my beloved Son, with whom I am well pleased” [Matthew 3:17; 17:5], or when He says that through Him, He reconciles us to Himself, it cannot be otherwise that all who trust in God through Christ, His Son, our Lord and Brother, know that grace has been extended to them for the forgiveness of sins. Therefore, all these empty phrases such as “I absolve you” and “I assure you that your sins are forgiven” seem frivolous. For even though the apostles preach the remission of sins, this remission is granted only to those who believe and are chosen. And since the election and faith of others are hidden from us, even though the Spirit of the Lord may testify of our own faith and election, it remains unknown whether the sins of others have been forgiven. How, then, can one person make another person certain that their sins have been forgiven? All the arts and devices invented by the Roman pontiffs in this matter are mere tricks and nonsense.

Faith and Works

But when it comes to the matter of faith, we wish to provide Your Majesty with a brief explanation of how we teach about faith and works. There are those who unjustly criticize us as if we forbid good works. However, in this matter, just as in all others, we teach nothing other than what the divine oracles proclaim and what every reasonable person understands. For who is so ignorant as to say that an action should proceed without deliberation, or that an action without deliberation is not an action but a mere accident? Thus, faith in the human mind is like deliberation in the conduct of affairs. Unless deliberation precedes the deed, whatever results will be rash and futile. Unless faith holds the fortress and commands every work, whatever we attempt is both irreligious and in vain. For even we humans, in any work we undertake, value faith more than the work itself. If faith is lacking, the worth of the work is lost. If someone, O King, performs a great work in your honor but not out of faith, do you not immediately say that you do not owe him gratitude because he did not do it sincerely? Rather, do you not perceive that whenever someone does something for you without faith, you suspect some form of perfidy, as if the one who performs the work without faith is always detected to have some perfidy, so that you see that he did it for his own sake, not for your benefit? Thus, in our works, there is this order and rule. Faith must be the source of the work. If faith is present, the work itself is pleasing to God. If faith is lacking, whatever is done is perfidious, and it is not only ungrateful but also abominable to God.

Hence, the divine Paul declared in Romans 14:23, “Whatever is not from faith is sin,” and some of our own have paradoxically asserted that all our works are abominations. By this statement, they meant nothing other than what we have already said: if our work is not of faith, it is already perfidious, which God abominates. However, as we mentioned earlier, faith is from the Spirit of God alone. Therefore, those who have faith in every work regard it as conforming to the will of God as to an archetype. Thus, not only those works that are done against the law of God are rejected, but also those that are done without the law of God. For the perpetual will of God is His law. Therefore, those works that are done without the law, that is, without the Word and will of God, are not of faith. And those “not of faith are sin.” If they are sin, God already detests them. Hence, it is evident that even if someone performs a work that God has commanded, such as giving alms, without faith, that work is not pleasing to God. For when we inquire about the source of this almsgiving, which did not originate from faith, we will find that it sprang from empty glory, or the desire to receive more, or some other evil inclination. And who would not believe that such a work displeases God?

For the law is the perpetual will of God. Therefore, things that are done without the law, that is, without the word and will of God, are not done in faith. And those that are “not of faith are sin” [Romans 14:23]. If they are sin, then God rejects them. Hence, it is evident that even if a work that God commanded, such as almsgiving, is done without faith, that work is not pleasing to God. For when we inquire into the source of such almsgiving that does not arise from faith, we find that it springs from vain glory, or from the desire to receive more, or from some other evil motive. And who would not believe that such works displease God?

Therefore, it is clear that works done without the will of God are also done without faith, and when they are done without faith, they are sin, according to the words of Paul [Romans 14:23]. And since they are sin, God abhors them. Whatever has been concocted by these Romans, without the authority and testimony of the divine word, as if it were pious, holy, and pleasing to God, such as fictitious indulgences, the extinguishing of purgatory, enforced celibacy, the variety of orders and superstitions, which would be tedious to enumerate, is sin and an abomination before God.

Moreover, with regard to works that are done according to the law of God, such as feeding the hungry, clothing the naked, and comforting the captive [Matthew 25:31ff], there is a difficult question as to whether they merit anything. The adversaries bring forward Scripture to argue that they do merit something: “Whoever gives a cup of cold water to one of these little ones in the name of a disciple, truly I tell you, none of these will lose their reward” [Matthew 10:42]. But the word of the Lord also testifies that they do not merit anything: “So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty’” [Luke 17:10].

For if our works merited blessedness, then the death of Christ would not have been necessary to appease divine justice, and grace would not exist, as sins would be forgiven based on merit. On this matter, Paul speaks irrefutably in Romans and Galatians [Romans 3:21ff; Galatians 3:11ff]. For it is necessary that what no one can come to the Father except through Christ [John 14:6] be true. Therefore, eternal happiness is obtained solely through the grace and liberality of God, which He has abundantly poured out upon us through Christ.

So what shall we say about the earlier passage of Scripture regarding the reward promised for giving a cup of cold water [Matthew 10:42] and similar passages? It is this: that the election of God is free and gratuitous. For He chose us before the constitution of the world, before we were born. Therefore, God does not choose us on account of our works, but He chose us before the creation of the world. Therefore, works do not merit anything. But when rewards are promised for works, it is spoken in human terms.

“For what do you reward, good God?” as Augustine says, “except your own work? For when you ‘work in us both to will and to work for your good pleasure’ [Philippians 2:13], what is left for us to claim?” However, since humans are partly motivated by promises to perform good works, and since they are so kind and generous But since people are partly motivated by promises to do good works, and partly they are so kind and generous that they say to those whom they have benefited, “I owed you this, you have deserved it well,” or something similar, so as not to degrade themselves to the level of beggars who receive a favor (for those who love others want to ensure that they do not feel rejected), God also, out of His even greater love, elevates them by His generosity, not to despise Him but to honor and obey Him. And what He Himself does through us, He attributes to us and rewards us as if it were our own, even though it belongs to Him, not only whatever we do but also whatever we are and live.

Furthermore, God often speaks to humans in human words and ways. Therefore, when humans give to those who have deserved it and when what is given is called merits, God also refers to His own gifts as rewards or premiums. It is clear, therefore, that the name of merit or reward is indeed found in the divine Scriptures, but it is in the sense of a gracious gift. For what does one merit who is by grace and receives by grace everything that he has?

But at the same time, it must be noted: Good works are not neglected by pious people because, strictly speaking, we do not merit anything through works. But the greater the faith, the more and greater works we do, as Christ Himself testifies, “Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do” [John 14:12], and “If you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move” [Matthew 17:20; Mark 11:23]. Therefore, it is unfair to us that while we earnestly preach faith, they say that we teach that no good works should be done, and they maliciously accuse us of exposing the truth to ridicule, saying, “This is our doctrine: we are justified by faith alone; we will not fast, we will not pray, we will not help the needy.” By such slander, they only reveal their own unbelief. For if they knew how great a gift of God faith is, how effective a power it is, and how unwearied an action it is, they would not despise what they do not possess.

For the trust in God, by which a person relies on the divine power with all the strength of their soul, thinks and undertakes nothing except what is divine, and indeed cannot devise anything pleasing to God without relying on Him. For since faith is a breath of the divine Spirit, how can it be idle or lazy when that Spirit is constant action and operation? Therefore, wherever true faith exists, there is also work, no less than where there is fire and heat. But where there is no faith, there is no work, only empty pretense of work.

From this it is inferred that those who insist so importunately on a reward for our works and claim that they will cease from doing the work of God because no reward remains, are of a servile mind; for servants work only for a price, and even sluggishly. But those who have faith are diligent in the work of God, just as a son in a household. This person does not merit being an heir through works, nor does he work and labor for the purpose of becoming an heir, but by being born, he was already an heir by his father’s nativity, not by merit. And when he is diligent in his work, he does not demand a reward, for he knows that everything belongs to him.

Likewise, the children of God, those who have faith, know themselves to be children of God by the birth of the Spirit and by the free election of grace, not slaves. Therefore, since they are children of the family, they do not seek to retain any reward for themselves; for everything is already theirs, as we are heirs of God and co-heirs with Christ [Romans 8:17]. Therefore, they work freely, cheerfully, and without any tedium. In fact, there is no work so great that they do not believe it can be accomplished, but it is accomplished not by their own virtue, but by the power in which they have faith.

However, since these diseases exist within the Church - namely, unbelief and weakness of faith (for there are some who do not believe at all, namely those who eat and drink judgment upon themselves in the Lord’s Supper [cf. 1 Corinthians 11:29], such as Judas [cf. Matthew 26:23-25] and Simon Magus [cf. Acts 8:9-24]; and there are those who have a feeble faith, those who easily waver in the face of any imminent fear, whose faith, oppressed by thorns, that is, by worldly cares and the pursuit of worldly things, lies dormant and does not bear fruit or produce holy works [cf. Matthew 13:22]) - we now urge them, just as Christ, Paul, and James did, to prove themselves faithful to us by their works, if they are indeed believers, for faith without works is dead [cf. James 2:17], a good tree also produces good fruit [cf. Matthew 7:17], children of Abraham do the works of Abraham [cf. John 8:39], and in Christ, faith avails nothing if it does not work through love [cf. Galatians 5:6], so that we may preach both the law and grace equally. For through the law, the chosen and faithful learn the will of God, while the wicked are terrified, either to do something out of fear for the benefit of their neighbor or to reveal their despair and unfaithfulness. But at the same time, we emphasize that those works which we have crafted by human skill to serve God are of no value to Him, just as if someone desired to serve you, O King, in a manner that you do not love. Therefore, if we are to serve you according to your will, how much more should we not bring forth works before the sight of God that He has not commanded nor loves? Therefore, we dig the fountain from which good works flow when we teach faith. On the contrary, when we press for works, it is as if we are demanding a debt that would not be repaid without a collector.

Eternal Life

Finally, we believe that after this life, which is more like captivity and death than life itself, the saints or believers will experience a happy and joyful eternal existence, while the wicked or unbelievers will endure a miserable and sorrowful one, and both will be everlasting. In this matter, we also assert against the Anabaptists, who contend that souls sleep together with the bodies until the final judgment, that the soul, whether angelic or human, cannot indeed sleep or be idle; far from it, as they say anything that is reasonable. The soul is a substance so vivacious that not only does it live itself, but wherever it dwells, it also animates its dwelling. When an angel assumes a body, whether aerial or newly created, it immediately imparts life in such a way that it moves, works, acts, and is acted upon. As soon as the human soul enters the body, it immediately lives, grows, moves, and exercises all the functions of life. How then could it be that the soul, once freed from the body, would become sluggish or fall asleep? Philosophers refer to the soul as an activity or action, indicating its vivacity and wakefulness, that is, its perpetual operation and power.

This concept is expressed by the Greeks with a more significant term, ἐντελέχεια (entelecheia), which means continuous virtue, operation, activity, and guidance. The visible things in the world have been arranged by divine providence in such an order that through them the human mind can ascend to the knowledge of invisible things. Fire and air have a place among the elements similar to that of the soul among bodies. Just as air is present throughout the entire body of the world, so the soul pervades every human body. Just as fire is never without its present operation, so the soul is always active. This is evident even in sleep; for we dream and remember our dreams. Sleep, therefore, is a function of the body, not of the soul. For the soul, in the meantime, sustains, refreshes, and restores the body, so that it never ceases to work, act, and move as long as it is in the body. Just as fire is not without light, so the soul never grows old, torpid, darkened, perished, or asleep; it always lives, watches, and thrives.

But enough of philosophical speculation about the soul. Now we must turn to the testimonies of Scripture to prove that the soul never falls into sleep. “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment but has passed from death to life” [John 5:24]. Therefore, whoever believes in this life already experiences how sweet the Lord is and obtains a certain beginning and taste of heavenly life. If, therefore, that soul which lives here in God were to fall asleep as soon as it departs from the body, the life of a Christian person in this world would be more excellent than when they depart from the world; for there it would sleep while here it watches, senses, and enjoys God.

“Whoever believes in me has eternal life” [John 3:36]. But life is not perpetual (for here eternal is understood as perpetual) if that life of the soul which it uses here is afterward interrupted by sleep. “Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory” [John 17:24]. If, therefore, the blessed Virgin Mary, Abraham, and Paul are with God, what is the nature of their life in heaven or what is the nature of the divine intellect if they sleep there? Does even the divine nature sleep? If it sleeps, then it is not divine; for whatever sleeps is finite and therefore sleeps to recover from weariness. If the divine nature becomes weary, then it is no longer divine, for it is invincible in all its work and labor. If the divine nature does not sleep, then it is likewise necessary for souls not to sleep, just as it is necessary for the air to be transparent and clear when the sun is above the earth. Therefore, the notion of the Anabaptists is foolish and frivolous, for they have not satisfied themselves with leading people astray but have also defiled the certain and infallible oracles of the living God. We could present many more testimonies, such as “And this is eternal life, that they know you” [John 17:3] and “I will take you to myself, that where I am you may be also” [John 14:3], and other similar passages, but we will keep it brief. Therefore, we believe that the souls of the faithful, as soon as they depart from their bodies, soar to heaven, unite with the divine, and rejoice in eternal bliss. This, most pious king, is what you should hope for, if, like David, Hezekiah, and Josiah, you have governed the sum of affairs entrusted to you by God. You will have the privilege of first beholding the divine essence in its true nature and form, and enjoying all its gifts and riches to the fullest extent, without restraint but to complete satisfaction, not leading to boredom as is often accompanied by satiation, but to delightful fulfillment that is never tiresome, just as rivers continually flow into the sea and ebb back into the depths of the earth, bringing no weariness to human affairs but rather always nourishing, delighting, and fostering new growth.

The good that we will experience is infinite and cannot be exhausted; therefore, no one can grow weary of it, for it is always both new and the same. Furthermore, you should hope to see the company, assembly, and fellowship of all the saints, wise, faithful, steadfast, brave, and virtuous individuals who have lived since the beginning of the world. Here you will see the two Adams, the redeemed and the Redeemer; here Abel, Enoch, Noah, Abraham, Isaac, Jacob, Judah, Moses, Joshua, Gideon, Samuel, Phinehas, Elijah, Elisha, Isaiah, and the Mother of God, about whom he sang; David, Hezekiah, Josiah, John the Baptist, Peter, Paul; here Hercules, Theseus, Socrates, Aristides, Antigonus, Numa, Camillus, the Catos, the Scipios; here Louis the Pious and your ancestors Louis, Philip, Pepin, and all those who migrated from here in faith, you will see your forefathers.

And in summary: there was no good man, no holy mind, no faithful soul from the very beginning of the world to its consummation whom you will not see there with God. What could be more joyful, more delightful, or more honorable to imagine? And where else should we direct all the powers of our souls but toward such gain in life? Meanwhile, let the dreaming Anabaptists sleep soundly in the realm of the dead, from which they will never awaken. Their error arises from not understanding that in Hebrew, the term “sleep” is used to mean “death,” as is often the case in the writings of Paul, as we need not elaborate here [see 1 Thessalonians 4:13ff].

Anabaptists

Now, since we have come across a mention of the Anabaptists, we wish to briefly expose to you, O king, the nature of their sect. They are mostly individuals who are lost and destitute, living in great poverty, and their livelihood depends on deceiving simple-minded people with extravagant talk about divine matters, from which they extract either sustenance or meager alms. And they feign the same sanctity that your Irenaeus, since he was the bishop of Lyon, describes concerning the Valentinians, and that Nazianzen writes about the Eunomians.

Relying on these pretenses, they teach that a Christian cannot hold a magistracy, that a Christian, even by law and even if guilty, cannot kill, that there should be no warfare, even against tyrants, the impious, the violent, or even daily robbers who plunder, kill, and destroy, that a Christian should not take oaths, that a Christian should not pay taxes or tributes, that all things should be held in common, that souls sleep with bodies, that a man may have multiple wives in the spirit, with whom he may engage in carnal relations, that tithes and offerings should not be paid, and six hundred other errors or even daily new ones, as if they were sowing the unjust tares among God’s righteous seed [see Matthew 13:25]. Although they have departed from us because they were not of us [see 1 John 2:19], there are those who still attribute all their errors to us, even though we fight against them more vehemently than anyone else and teach the exact opposite of what they teach in all the aforementioned matters.

Therefore, most excellent king, if any of these reports concerning us were presented to your majesty, claiming that we undermine magistracy, deny the obligation of oaths, and so on, which the Anabaptist contagion inflicts upon the world, I beseech and beg you, in the name of the truth, which they proclaim you to be an ardent defender of, not to believe anything of this about us, that is, about those of us who proclaim the Gospel in the cities of Christian society. We do not engage in riots, we do not weaken the magistracy, authority, or laws, we are not inclined to prevent anyone from fulfilling their obligations, even though some accuse us not in secret accusations but in public writings.

For this reason, we do not refute them because the world is already filled with furious books, and the matter itself daily demonstrates how deceitfully those who spread such things about us to the public write, not for the glory of Christ, but for their own sake and their belly’s sake [see Romans 16:18]. But that contagion of the Anabaptists creeps in especially where the sincere doctrine of Christ begins to arise, so that you, O king, may more easily see how the evil demon infiltrates to extinguish the saving seed in its infancy [cf. Matthew 13:24-30]. We have seen cities and towns that had begun to embrace the Gospel, hindered and impeded by this contagion, as if held back by a hindrance, so that they could not attend to divine or human matters in a proper manner.

Therefore, I advise your majesty - not to provoke envy; for I know how well you are surrounded by excellent counselors - but what is not prevented is not foreseen by counsel. If this evil were to come to your attention, I know that they would easily anticipate it; but since they are evidently unaware of this danger, I believe you will not resent the advice - therefore, I warn you, since it cannot be avoided, that even in your kingdom there are certain sparks of the reviving Gospel, so that you may not allow the good seed to be strangled by the papists, whose power has grown disproportionately. For if that tare of the Anabaptists were to grow in you, suspecting nothing of that nature, such great confusion would arise throughout your entire kingdom that finding a remedy would be a laborious task.

This is the essence of our faith and preaching, which, by God’s grace, we are ready to give an account of to anyone; for we do not teach even an iota that we have not learned from divine scriptures. Nor do we claim any doctrine whose authors are not the primary doctors of the Church, the prophets, apostles, bishops, evangelists, interpreters, but those ancient ones who have drawn purely from the source. This will be acknowledged by those who have seen and examined our writings. Therefore, most holy king - for what forbids the most holy one to be called, who is most Christian? - gird yourself to honorably receive the reviving and restoring Christ! For I see that it is by the providence of the divine that the most Christian kings of France have been called so.

Well, go forth with those heroic virtues, seize your shield and spear, and make a decisive attack on perfidy itself, displaying that courageous and fearless spirit of yours in all its elegance. So that when other kings see you, the most Christian defender of Christ’s glory, they will follow you and eliminate Antichrist. Grant that the salutary doctrine may be purely preached in your kingdom. You possess wise and learned men, resources, and a people inclined towards religion; therefore, do not allow the most devoted hearts of God and yourself to be seduced by superstition.

There is nothing to fear here, despite the false clamors of the slanderers opposing the truth. Holy and just wars will be waged not only by you but also by the allied nations. They will swear oaths without hesitation, not only the common people but even the prophets themselves, although the papists have refused to do so thus far. Taxes and tributes are paid, and the prophets and tax collectors, far from teaching that they should not be paid, will confirm the opposite. Everyone’s rights will be left intact. And if any wrongdoing occurs, they will indeed reprove it, but they will not cause disturbances over temporal matters, recognizing the ordinary judge in such cases, even if they criticize and challenge him when he errs.

Believe, believe, great-hearted hero, none of these evils threatened by the papists will come to pass! For the Lord protects His Church. I wish it were possible for you to see with your own eyes the state of certain princes who have embraced the Gospel in Germany, as well as the innocence, joy, and steadfastness of the cities. From the fruits themselves, you will say, “I have no doubt that this is from God.” Weigh everything according to your faith and prudence, and forgive our audacity by which we rudely disturb your majesty. For the situation demanded it. Zurich.

Devoted to Your Most Christian Majesty, Huldrych Zwingli.

The Presence of Christ’s Body in the Eucharist

Another point that I have taken upon myself to discuss here is that in the Lord’s Supper, the natural and substantial body of Christ, with which He suffered here and now sits at the right hand of the Father in heaven, is not consumed in a natural and essential manner but only spiritually. It is not only frivolous and foolish but also impious and insulting what the papists have taught: that we consume the body of Christ with the same measure, property, and mode in which He was born, suffered, and fulfilled His life. Firstly, it is evident that Christ, as a true human being, consisting of body and soul, just like us, except for the inclination to sin, has assumed. From this it follows that all the qualities and modes that pertain to the nature of a body are truly present in His body. For what He assumed for our sake is from us, so that He may be entirely ours, as we have previously said. From this, two irrefutable conclusions follow: firstly, that the modes that are present in our body are also present in the body of Christ; secondly, whatever exists in Christ’s body that pertains to the mode of a body is also present in our bodies. For if there were anything in His body that pertains to the mode and property of a body which is lacking in ours, it would seem that He did not assume it for our sake.

Therefore, since there is nothing in His body that is capable of eternal blessedness except humanity, it is for this reason that we have mentioned before that Paul demonstrates our resurrection from Christ’s resurrection and Christ’s resurrection from ours. For when he says, “If the dead do not rise, then Christ is not risen” [1 Corinthians 15:16], how can his argument be valid? For since Christ is both God and man, who would not immediately respond to Paul, “You reason falsely, O theologian!” For Christ’s body can and should rise again (for it is united to divinity), but we, who are devoid of divinity, do not have the same power. But since Paul’s argument here is strong: Whatever qualities, modes, and properties Christ’s body has that pertain to the body, it also has them as our archetype and is ours, it follows: Christ’s body has risen, therefore, we will also rise. [Page 7r] We rise, therefore, Christ has also risen. Augustine, the pillar of theologians, drew from these sources when he stated that Christ’s body must exist in some place in heaven because of the true mode of a body, and again:

“Christ’s body, which rose from the dead, must be in one place.” Therefore, Christ’s body is not present in multiple places more than our bodies. This sentiment is not ours alone but that of the apostles, Augustine, and the entire religion itself, which, even if we lacked witnesses, persuades us that Christ has become entirely like us in all things (for He assumed this weakness for our sake) in appearance, that is, in qualities, modes, and properties as a human being [cf. Philippians 2:7f]. With these points, O glory of kings, I believe I have briefly presented how unjustly we are torn apart as heretics due to the sacrament of the Eucharist when we have never taught a word that we did not draw from divine scriptures, letters, or theologians. But let me return to the matter at hand. Since it is evident from this scriptural argument that Christ’s body naturally, properly, and truly must be in one place, unless we foolishly and impiously dare to assert that our bodies are in many places, it has already been wrested from our opponents that Christ’s body sits according to its essence naturally and truly at the right hand of the Father, and thus it is not in the Lord’s Supper in the way that those who teach otherwise would detract Christ from heaven and His ancestral throne. For all the learned have condemned this sentiment as false and impious, in which some have dared to assert that Christ’s body is present everywhere just like His divinity. For it cannot be everywhere unless it is infinite by nature; what is infinite is also eternal. But Christ’s humanity is not eternal, therefore it is not infinite either. If it is not infinite, then it cannot be anything other than finite. If it is finite, then it is not present everywhere. But setting aside these arguments, which we have brought forth so as not to neglect philosophical reasoning if ever you, O king, come across it, we will turn to the impenetrable testimonies of Scripture.

We have previously made it quite clear that whatever is said in the sacred books about Christ is said about the complete and solid Christ, so that even if it is easily understood to which nature what is being said refers, Christ is not divided into two persons, even though both natures are attributed to Him. Having two natures does not divide the unity of His person, as is evident in the case of a human being. And likewise, even if those things that belong to divinity are attributed to His humanity, and vice versa, the natures are not mixed or changed, as if divinity has degenerated and weakened into humanity or humanity has been transformed into divinity. This will become clearer through testimonies.

“He gave birth to her firstborn son and laid him in a manger” [Luke 2:7]. No one denies that Christ, who is both God and man, was born of a virgin because of the unity of His person. Therefore, we judge it just and appropriate to call her the Mother of God (Theotokos). However, no one claims that His divine nature was begotten by the Father, just as in the case of a human being, the mother gives birth to the body, and only God creates the soul, yet the human being is still said to be generated by parents. Furthermore, the fact that He was placed in a manger, who fills the heavens and the depths, pertains to His humanity in the same way. Nevertheless, when these things are attributed to the whole Christ, being born and being laid, no inconvenience arises. This is because of the union and connection of the two natures in one person.

“He ascended into heaven” [Luke 24:51]. This primarily refers to His humanity, although without divinity, His humanity would not be exalted. The divinity carried the humanity, and the humanity was carried. The divinity, as already mentioned, remains perpetually confined; otherwise, true humanity would cease to exist. But the humanity is perpetually infinite and unconfined; hence, it does not move from place to place but remains the same from where it is.

“Behold, I am with you always, to the end of the age” [Matthew 28:20] primarily refers to His divinity, for His humanity was taken to heaven. “Again, I leave the world and go to the Father” [John 16:28] primarily, indeed naturally, suggests the humanity itself.

Indeed, it must be true because it is God who speaks. Therefore, what He says must be true. When He says that He leaves the world, what nature does He leave behind? Not the divine nature, for it is not moved from place to place, as it is not contained by place. Therefore, He leaves behind the human nature. When He leaves the world, understand, O king, that it is by natural, essential, and local presence. He is not present here. Thus, the body of Christ is not naturally or essentially manifested by us, much less in a measured manner, but only sacramentally and spiritually.

“I am no longer in the world” [John 17:11]. For it holds so much power: “καὶ οὐκέτι εἰμὶ ἐν τῷ κόσμῳ,” which completely dispels any ambiguity that He is not to be expected in the world naturally and by essential bodily presence, but only spiritually and sacramentally.

“Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” [Acts 1:11]. In this passage, we clearly have Him taken up into heaven by the disciples. Therefore, He departed and is not here. But how did He depart? Bodily, naturally, and truly by the essence of His humanity. So when He says, “He will come in the same way,” it is certainly bodily, naturally, and by essence. But when will He come in this way? Not when the Church celebrates the Eucharist, but when the world is to be judged through Him at the end of time. Therefore, the view that asserts that the body of Christ is eaten corporally, naturally, essentially, and even measurably in the Eucharist is irreligious because it is alien to the truth. And whatever is alien to the truth is impious and irreligious.

These few brief points, which your wisdom can readily examine in all their details, I believe will be sufficient to understand why the Lord leads us here to consider how the body of Christ is in the Eucharist. In many other books and through various means, I have discussed this matter with Oecolampadius and engaged in lengthy debates, which would be tedious to repeat. But the truth triumphs and breaks through more and more each day. Now, as we have explained what it means to eat spiritually and sacramentally, let us depart from this topic.

To eat the body of Christ spiritually is nothing other than relying on the mercy and goodness of God through Christ with our spirit and mind. It is to have unwavering faith that God will grant us forgiveness of sins and the joy of eternal blessedness through His Son, who became fully ours and was offered for us, reconciling us to divine justice. For who can deny that He who did not spare His own Son [Romans 8:32] will bestow these gifts upon us? But to eat the body of Christ sacramentally, when we speak properly, is to eat the body of Christ with the sacrament, with our mind and spirit united to it. I wish to present everything before your highness, O king. You eat the body of Christ spiritually but not sacramentally whenever your mind is so anxious, asking, “How will you be saved? You sin daily, yet you hasten towards death daily. There is another life after this; for how could this mind, with which we are endowed here, which is concerned about the future, be extinguished? How could such light and knowledge be turned into darkness and oblivion? Therefore, since the life of the soul is eternal, what kind of existence awaits my little soul? Will it be blessed or miserable? I will explore and examine my life to determine whether it is worthy of a blessed or a miserable eternal fate. When you see the vast army of human passions and desires, horror will seize you, as it pertains to your righteousness and innocence, and you will deem yourself unworthy of eternal blessedness and utterly despair of attaining it.

Indeed, with this anxious mind, you will find solace in the following manner: God is good; and if He is good, He must be just and merciful. For justice without equity or mercy is the highest injustice, and mercy without justice is negligence, licentiousness, and the dissolution of all discipline. Therefore, since God is just, it is necessary for His justice to be satisfied for my sins. Since He is merciful, it is necessary for me not to despair of His forgiveness. I have the infallible pledge of both in His only begotten Son, our Lord Jesus Christ, whom He has given us out of His mercy to be our own. He offered Himself to the Father for us, in order to reconcile His eternal justice and thus assure us of His mercy and the expiation of our crimes through His own justice, accomplished by no other than His own Son, whom He gave to us out of love.

When you raise up your troubled soul with this confidence against the waves of despair, why should you fear, my dear soul? God, who alone enriches with blessedness, is yours and you are His. For though you were His work and creation, you would have perished by your wickedness; yet He sent His Son to you, making Him like you but without sin, so that relying on the right and privilege of such a great brother and companion, you dare to claim eternal salvation as your own. Who can frighten me when I have such a helper at my side? Who can take away what God Himself has given and has given His Son as the pledge and surety of my faith? Thus, when you console yourself with Christ, you already spiritually eat His body, that is, the confidence of the assumed man for your sake, and fearlessly stand against all the arrows of despair in God.

But when you come to the Lord’s Supper with this spiritual eating and give thanks to the Lord for such a great benefit, for the liberation of your soul from the perils of despair, and for the pledge by which you are assured of eternal blessedness, and when you partake of the bread and wine, which now symbolize the body of Christ, you eat sacramentally in the proper sense. You act internally the same as you act externally, as your mind is refreshed by this faith which you testify through the symbols. Those who are said to eat sacramentally in an improper manner are those who publicly consume the visible sacrament or symbol but do not possess faith in their hearts at home. These individuals provoke the judgment, that is, the vengeance of God upon themselves by eating, because they do not hold the body of Christ, which is the entire mystery of the incarnation and passion, and indeed the Church itself, in such high esteem as is rightfully held by the pious [cf. 1 Corinthians 11:29].

For when a person is obligated to examine and question themselves before becoming a guest [cf. 1 Corinthians 11:28], that is, to explore and inquire within themselves whether they recognize and receive Christ as their God’s Son and their liberator and savior, relying on Him as the infallible author and giver of salvation, and whether they rejoice in being a member of the Church, of which Christ is the head [cf. Ephesians 1:22; 5:23], and then, as one who lacks faith, joins the Church in the Lord’s Supper, they are guilty of the body and blood of the Lord [1 Corinthians 11:27]. Not in the sense of physically or corporally consuming it, but in the sense of falsely testifying to the Church that they have spiritually consumed it, when they have never truly tasted it spiritually.

Therefore, those individuals are said to eat sacramentally only because they make use of the symbols of thanksgiving in the Lord’s Supper but do not have faith. They are more severely condemned than the rest of the unfaithful, because they do not acknowledge the Lord’s Supper, whereas these individuals pretend to acknowledge it. For the faithless person who celebrates the Lord’s Supper commits two sins: faithlessness and audacity, as only the faithless perish foolishly through faithlessness alone.

Furthermore, there has been a heated debate among us for some time regarding what sacraments or symbols can accomplish or achieve in the Lord’s Supper, with those individuals arguing that sacraments give faith, bring the physical body of Christ, and have the power to be consumed in a physical presence. We hold a different view, not without authority. Firstly, the faith that is a trust in God is bestowed by none other than the Holy Spirit, not by any external thing. Although sacraments indeed produce faith, it is a historical faith. For all panegyrics, trophies, indeed monuments and statues, produce historical faith. They remind us of something that happened in the past, the memory of which is revived.

For example, the panegyric of Pausanias among the Hebrews and the σεισάχθεια among the Athenians signify that something was once accomplished, or that a victory was won in a particular place, like a memorial stone. In this way, the Lord’s Supper also produces faith, that is, it certainly signifies that Christ was born and suffered. But for whom does it signify this? Equally for the faithful and the unfaithful. It signifies to all that Christ suffered, whether they receive it or not. But that he suffered for us signifies only to the pious and faithful. No one knows or believes that he suffered for us unless the Spirit within teaches them to recognize the mystery of divine goodness. Only such a person truly receives Christ. Therefore, the Spirit alone gives confidence in God. For no one comes to Christ unless the Father draws them [John 6:44]. Furthermore, Paul also resolves this dispute with a single word when he says, “Let a person examine himself, and so eat of the bread and drink of the cup” [1 Corinthians 11:28]. Since a person must examine their own faith before approaching, it cannot be the case that faith is given in the Lord’s Supper; it must already be present before one partakes.

Secondly, we refute the error of our adversaries when they claim that the natural body of Christ is brought by these symbols, namely bread and wine, because these words, “This is my body” [1 Corinthians 11:24], could and do make it so. However, this is contrary to what we have said earlier about the words of Christ, which deny that His body will exist in the world thereafter [John 16:28]. Furthermore, if these words could bring it about, then the suffering body of Christ would already be present. For when He spoke these words, He still had a mortal body, from which the apostles also partook; for He did not have two bodies, one of which was immortal and imperceptible, while the other was mortal. If, therefore, the apostles partook of the mortal body, what would we be partaking of now? Surely, it would also be mortal.

But now it is immortal and incorruptible, which was previously mortal. If we were now partaking of the mortal body, He would once again have both a mortal and an immortal body simultaneously, which is impossible (for mortal and immortal cannot coexist). It would follow that He would have two bodies: one mortal, which we would partake of with the apostles, and the other immortal, which sits at the right hand and does not pass away. Unless we were to say that the apostles indeed partook of the mortal body, while we partake of the immortal body, which is utterly absurd, as anyone can see.

Lastly, we refute our adversaries when they claim that the natural and substantial body of Christ is being eaten. Even religion forbids this. When Peter perceived the divine power present in the extraordinary catch of fish, he said, “Depart from me, Lord, for I am a sinful man” [Luke 5:8-9]. And are we to have such an appetite for eating Him naturally, as if we were anthropophagi? As if anyone could love their children in such a way that they desire to devour or consume them? Or as if those who feed on human flesh are not considered the most savage among all humans? The centurion said, “I am not worthy to have you come under my roof” [Matthew 8:8]. But concerning that matter, Christ Himself testified that He had not found such great faith in all of Israel [Matthew 8:10].

Therefore, the greater and holier the faith, the more content it is with spiritual eating; and the better spiritual eating satisfies, the more the religious mind recoils from corporal eating. The women used to show their devotion by washing and anointing the body of Christ, not by eating [Mark 14:3; Luke 7:38; John 11:2]. The noble senator Joseph and the pious secret follower Nicodemus provided spices and linen for the burial, not by eating naturally [John 19:38-42].

The Power of the Sacraments

Thus, these inconveniences, O king, clearly demonstrate that neither the Eucharist nor baptism should be attributed with the appearance of piety, for in doing so, religion and truth are endangered. But what then? Do the sacraments have no power? They certainly have a great deal.

The first power: They are holy and venerable things, being instituted and received by the high priest Christ Himself. For He not only instituted baptism [Matthew 28:19], but He Himself received it [Matthew 3:13ff]. He not only commanded the celebration of the Eucharist [1 Corinthians 11:24f], but He Himself was the first to celebrate it [Matthew 26:26ff].

The second power: They bear witness to the things accomplished. Indeed, all laws, customs, and institutions proclaim their authors and origins. Therefore, baptism, by signifying Christ’s death and resurrection, must truly proclaim that these events have taken place.

The third power: They act as substitutes for the things they signify, from which they also derive their names. The passage or passing over, in which God spared the children of Israel, cannot be presented before our eyes; but the lamb, as a symbol of that event, is presented in its place [Exodus 12:3ff]. Similarly, since we cannot behold the body of Christ and all that He accomplished with our eyes, bread and wine are presented to be eaten in place of them.

The fourth power: They signify difficult things. And the value of each sign increases in proportion to the value of the thing it represents. If a thing is great, precious, and magnificent, then the sign of that thing is considered even greater, regardless of whether the substance itself is gold. For example, the ring with which Your Majesty betrothed your noble wife Eleanor is not valued based on the price of the gold, but it surpasses all value, even though, if we consider its material, it may be gold. It is because it is a symbol of the king, the husband of Queen Eleanor, and thus, it belongs to all rings, as if whenever the king specifically names and designates his domain, he undoubtedly says, “This is my king,” that is, “This is the ring with which my king, my husband, betrothed me.

This is the symbol of an inseparable union and faith.” Similarly, the bread and wine of that friendship through which God reconciled Himself to humankind through His Son are symbols. We do not value them based on the price of the material, but according to the significance of the thing they represent. Thus, it is no longer ordinary bread, but sacred bread; it not only bears the name of bread but also the body of Christ. Indeed, it is the body of Christ, but by appellation and representation, what the more recent theologians call “sacramentally.”

The fifth power is the analogy between the symbols and the thing signified. And the Eucharist has a twofold analogy: one that pertains to Christ and another that pertains to us. Just as bread sustains and supports human life, and wine exhilarates a person, so Christ alone restores, sustains, and rejoices the mind that is devoid of all hope. For who can despair when they see that the Son of God has become their own? When one holds Him in their mind as an invaluable treasure, which cannot be taken away, by whom can they obtain everything before the Father? The Eucharist also has an analogy that pertains to us. Just as bread is made from many grains and wine is made from many grapes, so the body of the Church, with its infinite members, is united, consolidated, and elevated into one body, with one trust in Christ, which comes from one Spirit, so that it becomes the true temple and body of the indwelling Holy Spirit [1 Corinthians 12:12-30; 3:16].

The sixth power: They provide aid and support to faith. And the Eucharist accomplishes this for all. You know, O King, that our faith is always being exercised and tested. For Satan sifts us like wheat, as he did with the apostles [Matthew 13:25]. But how does he tempt us? Through domestic betrayal; he seeks to overwhelm us by appealing to our senses, like crumbling and old parts of a wall. However, when our senses are called to something other than to listen to him, his plan becomes less effective. Now, in the sacraments, not only are the temptations of Satan denied access to our senses, but our senses are also entrusted to faith, so that they act as handmaids of faith and nothing else, doing only what faith commands and desires.

Therefore, they assist faith. But let me speak openly. In the Eucharist, the four most powerful, indeed all of our senses, are redeemed and rescued from the desires of the flesh, and they are drawn into the service of faith. Our hearing, instead of hearing the symphony of different strings and harmonies of various voices, now hears the heavenly voice saying, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” [John 3:16]. Therefore, let us, brethren, give thanks for this abundant gift. For we do this rightfully at the command of the Son Himself, who, about to die, instituted this act of thanksgiving so that He may leave behind a perpetual reminder and pledge of His love for us. He took the bread, gave thanks, broke it, and gave it to His disciples, uttering these sacred words from His most holy mouth: “This is my body.” And He took the cup, etc. [1 Corinthians 11:23ff].

When our hearing receives these words, is it not overwhelmed and filled with wonder? Is it not completely focused on the one thing being proclaimed, when it hears about God, His love, and His Son being handed over to death for us? And when our hearing is focused on this, does it not do the same as faith? For faith relies on God through Christ.

Therefore, when our hearing is directed towards the same purpose, it becomes a servant of faith, no longer disturbing faith with its frivolous thoughts and pursuits. When our sight sees the bread and the cup, which represent Christ and signify His goodness and nature, does it not also obey faith? For it beholds Christ as if before its eyes, whom its soul ardently desires for His beauty. When our touch takes the bread in hand, it is no longer bread, but Christ by signification.

Even our taste and smell are called upon to partake in this, to perceive how sweet the Lord is and how blessed is the one who trusts in Him [Psalm 34:9]. Just as they rejoice and awaken through food, so does the soul, having obtained the sweet taste of heavenly hope, long for it and exult. Therefore, the sacraments assist the contemplation of faith, harmonizing with the pursuits of the mind, which otherwise do not reach such consensus without the use of the sacraments. In baptism, sight, hearing, and touch are called upon for the work of faith. For faith, whether it pertains to the Church or to the one being baptized, recognizes that Christ died, rose again, and triumphed for His Church. The same is heard, seen, and touched in baptism. Therefore, the sacraments are like reins by which our senses, inclined to follow their own desires, are called back and restrained, so that they may submit to the mind and faith. The seventh power of the sacraments is that they serve as an oath.

In Latin, the term “sacramentum” is also used to denote an oath. For those who make use of the same sacraments, they form a single, holy alliance, coming together as one body and uniting as one people. And whoever betrays this alliance is considered perjurious. Therefore, the people of Christ, when they are united as one body through the sacramental consumption of His body, anyone who is faithless, yet dares to insinuate themselves into this community, betrays the body of Christ, both in its head and its members. Because they do not discern, that is, they do not value the body of the Lord, both for what He sacrificed for us and for what was liberated through His death [1 Corinthians 11:27ff]. For we are one body with Him.

Thus, we are compelled, whether we will it or not, to acknowledge that the words “This is my body,” etc. [1 Corinthians 11:24] should not be understood in their natural and literal sense, but symbolically, sacramentally, denominatively, or metonymically, in this manner: “This is the sacrament of my body,” or “This is my sacramental or mystical body,” that is, “the body that I truly assumed and offered up in death,” a sacramental and vicarious symbol. But now, lest I offend your majesty by neglecting brevity, it is time to move on to other matters.

The truths we have already discussed, O mighty king, are so firm that no one, no matter how many have attempted to refute them, has been able to shake them. Therefore, do not be disturbed if those who are more fluent with their tongues than with solid Scripture loudly proclaim that this view is irreverent. They may boast boldly with their words, but when it comes to substance, they are emptier than the wind.

Suggested reading