The Sacrament of the Body and Blood of Christ—Against the Fanatics
Martin Luther
 The Sacrament of the Body and Blood of Christ opens with a two part exposition of the Christian faith as applied to the Lord's Supper. First, one must consider the object of faith, "what one should believe". Then, one may consider how one may make use of this object, which in this case refers to how one should use the sacrament. A large portion of this opening section is devoted to logical refutations of logical arguments built up by Zwingli and those who agreed with him. These rational arguments are not intended to persuade his opponents, who in Luther's view do not accept God's Word and therefore may believe as they please apart from the church, but instead to help the "reasonable souls" who are still willing to "concern themselves" with God's Word. What one must believe is explained by "the clear text and the plain words of Christ" in the Words of Institution. Whoever does not believe these words has fallen into a mind trick devised by the devil and has a perspective distorted by "colored glass". The word "is" means "is" in the literal way that one uses for common speaking at the dinner table. Christ distributes his body and blood in the sacrament in a way similar to how he distributes himself across the entire world. To those who claim that there must be a location for Christ's body to be present under the bread, Luther responds that the soul is also illocal, yet is still really present throughout the body. Lest anyone think that the real presence is too great a miracle to be present in all the churches all the time, Luther cites the sprouting of seeds and the power of words to persuade as common, great, proliferating miracles. When objectors cite the incompatibility of non-living objects with Christ, Luther reminds them that the presence of Christ in the hearts of faithful is an even a greater miracle. Against the lack of an entry site for Christ's body to enter the bread, Luther notes that the Christ entered into the Virgin Mary solely through the power of the Word, without any noticeable physical entry. Luther noticed an inherent danger in his appeal to Christ's ubiquity to assert his real presence. If Christ is in all things, then perhaps he can be found in all things, similar to pantheism. Luther prevents pantheism from joining the discussion table by limiting the search for Christ to what God's Word alone has authorized. Any searching for Christ apart from the Word is idolatry. This second of the three sermons is less controversial than the first. In it, Luther rejects the papal use of the sacraments as good works that humans could perform to merit salvation or as a means of raising money. Although he rejects the symbolical interpretation of the Lord's Supper, he advocates that the sacrament be conducted along with general preaching and proclamation in the lives of ordinary Christians. In this way, Christians would be blessed so that "their number may increase". Part of this proclamation consisted in resistance to the demands of the Pope. By rejecting the Pope's command's regarding the sacrament, they bore witness to the Gospel, showing that the believer, in Christ, was "free from death, devil, and hell…a son of God, a lord of heaven and earth". The Lord's Supper is a possession of ordinary Christians that gives the great comfort to those individually given the assurance of salvation. Through the sacrament Christians may "strengthen [their] faith and make [their] consciences secure". But this building up in the faith was not an end in itself. Instead, it in turn led to the proclamation of the Gospel by all the Christians edified through it. Faith and love, states Luther, are the two principles of Christian doctrine. Justification through faith is taught by the Word. In God's Word, it is easy to see Christ's work on the cross, which was a single payment for sin that lasts for all eternity. In contrast to this faith in Christ, which is formed at once from the word, the second principle of Christian doctrine can be learned for an entire lifetime without completely mastering it. This second principle is love, or sanctification in the narrow sense. From Christ's sacrifice proclaimed in the Lord's Supper, Christians learn the ultimate expression of love. Another aspect of this second principle is the proclamation of communion within the church. Both the individual grains and the individual grapes lose their identity to become one in the products of bread and wine. They mystically reflect the gathering together of Christians as one in the church. Indeed, this application is so rich in meaning that, along with faith, love, and patience, it provides so much for a Christian to strive for that there is no need to indulge in obscure studies to prove academic greatness. Love is greater than knowledge and is above petty academic competition. Instead of lending superiority to a select few, this sacrament teaches a lesson that can be learned during one's entire live without ever finishing it. Luther distinguishes between three kinds of confession in this last of the three sermons that make up this book. The first is confession before God, the second is confession before one's neighbor, and the third is private confession with one's priest. Before the Reformation, the devil confused people about confession by making it a burden and a requirement instead of a gift and opportunity. The purpose of these distinctions is to do away with the confusion that existed when confession was placed as a burden upon the people. Confession is useful in drawing attention to the social responsibilities Christians have toward their fellow brothers in need. Private confession is not to be eliminated, because it retained its value through the giving of individual comfort to troubled souls and the providing of an opportunity for spiritual growth. Confession afforded an opportunity both to teach otherwise ignorant laypeople the right path to follow and for them to seek advice when they desired it. However, it was not obligatory for those who already confessed their sins before God and were reconciled with their neighbor. Private confession, instead of being instituted by God as a requirement in the Bible, was only historically derived from the other two forms of confession. These two forms of confession alone sufficed as a means for the forgiveness of sins without private confession.