since the people seldom go to this sacrament, and Christ was well aware of all future dangers17, and yet saw it to institute both kinds or the use of all His Christians.
[Sidenote: The Second Part of the Sacrament: the Significance]
4. The significance or purpose of this sacrament is the fellowship of all saints, whence it derives its common name synaxis or communio, that is, fellowship; and communicare means to take part in this fellowship, or as we say, to go to the sacrament, because Christ and all saints are one spiritual body, just as the inhabitants of a city are one community and body, each citizen being a member of the other and a member of the entire city. All the saints, therefore, are members of Christ and of the Church, which is a spiritual and eternal city of God, and whoever is taken into this city is said to be received into the community of saints, and to be incorporated into Christ's spiritual body and made a member of Him. On the other hand, excommunicare means to put out of the community and to sever a member from this body, and that is called in our language "putting one under the ban"; yet there is a difference, as I shall show in the following treatise, concerning the ban18.
To receive the bread and wine of this sacrament, then, is nothing else than to receive a sure sign of this fellowship and incorporation with Christ and all saints. As though a citizen were given a sign, a document, or some other token as a proof that he is a citizen of the city, a member of the community. Even so St. Paul says: "We are all one bread and one body, for we are all partakers of one bread and of one cup." [1 Cor. 10:17]
5. This fellowship is of such a nature that all the spiritual possessions of Christ and His saints19 are imparted and communicated to him who receives this sacrament; again, all his sufferings and sins are communicated to them, and thus love engenders love and unites all. To carry out our homely figure: it is like a city where every citizen shares with all the others the name, honor, freedom, trade, customs, usages, help, support, protection and the like, of that city, and on the other hand shares all the danger of fire and flood, enemies and death, losses, imposts and the like. For he who would have part in the common profits must also share in the losses, and ever recompense love with love. Here we see that whoever wrongs a citizen wrongs the entire city and all the citizens; whoever benefits one deserves favor and thanks from all the others. So, too, in our natural body, as St. Paul says in i Corinthians xii, where this sacrament is given a spiritual explanation: the members have a care one or another; whether one member suffer, all the members suffer with it; whether one member be honored, all the members rejoice with it. [1 Cor. 12:25 f.] It is apparent then that if any one's foot hurts him, nay, even the smallest toe, the eye at once looks toward it, the fingers grasp it, the face frowns, the whole body bends to it, and all are concerned with this small member; on the other hand, if it is cared for, all the other members rejoice. This figure must be well weighed if one wishes to understand this sacrament; for the Scriptures employ it or the sake of the unlearned.
6. In this sacrament, therefore, God Himself gives through the priest a sure sign to man, to show that, in like manner, he shall be united with Christ and His saints and have all things in common with them; that Christ's sufferings and life shall be his own, together with the lives and sufferings of all the saints, so that whoever does him an injury does injury to Christ and all the saints, as He says by the prophet, "He that toucheth you toucheth the apple of My eye" [Zech. 2:8]; on the other hand, whoever does him a kindness does it to Christ and all His saints, as He says, "What ye have done unto one of the least of My brethren, that ye have done unto Me." [Matt. 25:40] Again, he must be willing to share all the burdens and misfortunes of Christ and His saints, their sorrow and joy. These two sides of the fellowship we shall consider more fully.
7. Now, adversity assails us in more than one form. There is, in the first place, the sin remaining in our flesh after baptism, the inclination to anger, hatred, pride and unchastity, and so forth, which assails us as long as we live. Against this we not only need the help of the congregation and of Christ, in order that they may fight with us against it, but it is also necessary that Christ and His saints intercede or us before God, that sin may not be accounted to us according to God's strict judgment. Therefore, in order to give us strength and courage against these sins, God gives us this sacrament, as though He said: "Behold, many kinds of sin assail thee; take this sign by which I give thee My pledge that sin assails not only thee but My Son Christ, and all His saints in heaven and on earth. Therefore, be bold and confident; thou fightest not alone; great help and support are round about thee." King David, also, says of this bread: "The bread strengtheneth man's heart" [Ps. 104:15]; and the Scriptures in other places characterize this sacrament as a strengthening. So in Acts ix it is written of St. Paul that he was baptised and when he had received meat, he was strengthened. [Acts 9:19] In the second place, the evil spirit assails us unceasingly with many sins and afflictions. In the third place, the world is full of wickedness and entices and persecutes us and is altogether bad. Finally, our own guilty conscience assails us with our past sins, with the fear of death, and with the pains of hell. All of these afflictions make us weary and weaken us, unless we seek and find strength in this fellowship.
8. If any one be in despair, if he be distressed by his sinful conscience or terrified by death, or have any other burden on his heart, and desire to be rid of them all, let him go joyfully to the sacrament of the altar and lay down his grief in the midst of the congregation and seek help from the entire company of the spiritual body; just as when a citizen whose property has suffered injury or misfortune at the hands of his enemies makes complaint to his town council and fellow citizens and asks them for help. Therefore, the immeasurable grace and mercy of God are given us in this sacrament, that we may there lay down all misery and tribulation and put it on the congregation, and especially on Christ, and may joyfully strengthen and comfort ourselves and say: "Though I am a sinner and have fallen, though this or that misfortune has befallen me, I will go to the sacrament to receive a sign from God that I have on my side Christ's righteousness, He and sufferings, with all holy angels and all the blessed in heaven, and all pious men on earth. If I die, I am not alone in death; if I suffer, they suffer with me. I have shared all my misfortune with Christ and the saints, since I have a sure sign of their love toward me." Lo, this is the benefit to be derived from this sacrament, this is the use we should make of it; then the heart cannot but rejoice and be comforted.
9. When you have partaken of this sacrament, therefore, or desire to partake of it, you must in turn also share the misfortunes of the congregation, as was said20. But what are these? Christ in heaven and the angels together with all the saints have no misfortunes of their own, save when injury is done to the truth and to God's Word; yea, as we said, every bane and blessing of all the saints on earth affects them. There your heart must go out in love and devotion and learn that this sacrament is a sacrament of love, and that love and service are given you and you again must render love and service to Christ and His needy ones. You must feel with sorrow all the dishonor done to Christ in His holy Word, all the misery of Christendom, all the unjust suffering of the innocent, with which the world is everywhere filled to overflowing: you must fight, work, pray, and, if you cannot do more, have heartfelt sympathy. That is bearing in your turn the misfortune and adversity of Christ and His saints. Here the saying of Paul applies. "Bear ye one another's burdens, and so fulfil the law of Christ." [Gal. 6:2] Lo, thus you uphold them all, thus they all again in turn uphold you, and all things are in common, both good and evil. Then all things become easy, and the evil spirit cannot prevail against such a community. When Christ instituted the sacrament He said: "This is My body which is given for you, this is My blood which is shed for you; as oft as ye do this, remember Me." [Luke 22:19 f.] As though He said: "I am the Head, I will first give Myself for you, will make your suffering and misfortune Mine own and bear it for you, that you in your turn may do the same or Me and for one another, have all things in common in Me and with Me, and let this sacrament be unto you a sure token of this all, that you may not forget Me, but daily call to mind and admonish one another by what I have done or you and still am doing, that you may be strengthened thereby, and also bear with one another."
10.
E. g., the danger of spilling the wine.
See p. 37.
Used here and above in the New Testament sense of true Christians, living or dead, cf. 1 Cor. 1:2.
See p. 11.
