Of the design of the Holy Supper we had to speak already in an earlier chapter, since the purpose of this Sacrament is most intimately connected with its essence (forma). On account of the importance of this matter we here repeat what was said before for the sake of greater clearness and emphasis.
In his Small Catechism, Luther summarizes the purpose of the Holy Supper under the question: "What is the benefit of such eating and drinking?" as follows: "That is shown us by these words, 'Given and shed for you for the remission of sins'; namely, that in the Sacrament forgiveness of sins, life, and salvation are given us through these words. For where there is forgiveness of sins, there is also life and salvation." The great Reformer here points out that Christ's explanation "which is given for you" and "which is shed for you" (Luke 22, 19. 20) is added to the words "This is My body; this is My blood" to show the benefit, or object, of the eating and drinking, or of the Holy Supper.
It is true, these words also describe the body and blood of Christ as His real and true body and blood. At the same time, however, they also show the purpose of the eating and drinking; for as the body was given into death and the blood was shed for the remission of our sins, so in the Holy Supper they are offered and imparted to the communicant for the remission of his sins. It is because of this fact that some of the sacred writers (Luke and St. Paul) say directly: "This cup is the new testament in My blood," Luke 22, 20; 1 Cor. 11, 25; for these words mean: "With this body and blood I offer to you the new testament, or the gracious forgiveness of sins." The peculiar gift of the Lord's Supper is therefore, as Luther rightly says, forgiveness of sins, life, and salvation, or precisely the same blessing which the Gospel conveys generally and Baptism individually. Baptism offers this gift through the application of water; the Lord's Supper, through the reception, by the communicant, of Christ's body and blood in, with, and under the bread and wine.
In this connection it may be pointed out that both Reformed and modernistic theologians (Harnack) accuse Luther of having so emphasized the real presence that he lost sight of the final purpose of the Lord's Supper, namely, the apprehension of the merits of Christ by faith. But this is one of the manifest misrepresentations, of which the student of church history finds so many. It is true, Luther did place emphasis on the doctrine of the real presence, but for the simple reason that this was the chief status controversiae in his conflict with the Sacramentarians. As a matter of fact, however, he regarded the real presence only as a means to the end. He insisted upon the true presence of Christ's body and blood in the Sacrament in order that he might the more clearly and assuredly proclaim its comfort and declare its benefit, namely, the gracious forgiveness of sins.
Luther did not put the real presence in place of the sola fide, as Harnack erroneously claims, but rather taught that the sola fide is the only means by which God's gracious forgiveness of sins, offered in the Lord's Supper, can be obtained. He thus writes in the Small Catechism: "He that believes these words "Given and shed for you for the remission of sins" has what they say and express, namely, the forgiveness of sins." Luther furthermore stressed the Scriptural doctrine that the oral reception of Christ's body and blood is useless, yes, harmful, without faith, 1 Cor. 11, 29. In the Small Catechism he says: "But he that does not believe these words or doubts is unworthy and unprepared; for the words 'For you' require all hearts to believe."
It is Luther's doctrine, voiced by him from beginning to end, which the Formula of Concord declares when it says Thor. Decl., VII, 53 : "There is no doubt that also these words of Luke and Paul: 'This cup is the new testament in My blood,' can have no other meaning than that which St. Matthew and St. Mark give: 'This' (namely, that which you orally drink out of the cup) 'is My blood of the new testament,' whereby I establish, seal, and confirm with you men this My testament and New Covenant, namely, the forgiveness of sins." In all his discussions on the subject, Luther never lost sight of the gracious forgiveness of sins which Holy Communion offers and conveys. To him the Lord's Supper was a "dear and blessed Holy Supper" just because Christ has joined to His body and blood the gracious promise "Given for you; shed for you." St. L., XIX, 1292.
In connection with this point we may discuss also the question regarding the specific object of the communicant's faith. The communicant of course must believe that Jesus Christ, true God and true man, died for his sins. Moreover, he must believe that this same Christ communicates to him in Holy Communion His true body and blood; for every one who refuses to believe this is an unworthy guest and eats and drinks damnation to himself, "not discerning the Lord's body," 1 Cor. 11, 29. But even faith in the real presence is not yet saving faith. As Luther rightly says, the worthy communicant believes in the words "Given and shed for you." That is to say, if any one wishes to be a worthy communicant, he must believe that ke personally receives forgiveness of sins, life, and salvation by receiving Christ's body and blood, given and shed for him.
That is the pivotal point in the whole doctrine of the Lord's Supper. Luther argues this point under the question: "Who, then, receives such Sacrament worthily?" He writes in his Small Catechism: "He is truly worthy and well prepared who has faith in these words: 'Given and shed for you for the remission of sins.'" As Luther points out, these words are a direct promise of forgiveness to every communicant; and all who wish to be worthy communicants must put their trust in this divine promise. In other words, they must believe what Scripture says concerning both the essence and the object (purpose) of Holy Communion.
The doctrine that Christ in the Holy Supper offers forgiveness of sins to the communicant is rejected by the papists. The Council of Trent directly anathematizes all who designate the gracious offer of forgiveness as the chief purpose of the Lord's Supper (Trid., De Sacrosancto Eucharistiae Sacramento, Can. 5). Similarly Carlstadt regarded it as "a base and abominable injury for our Christians to seek forgiveness of sins in the Sacrament" S. L., XX, 94. Zwingli and Calvin likewise voiced a warning against the thought that "the visible sign, while being offered, produces also the grace of God" (Consensus Tigurinus).
From the viewpoint of Calvinism this warning is quite intelligible; for according to the Reformed view the Lord's Supper cannot offer grace to all sinners, since, on the one hand, divine grace is not intended for all (denial of the gratia universal is) and, on the other, there are no means of grace, which offer, seal, and convey forgiveness of sins, life, and salvation. ("In the work of regeneration all second causes are excluded." "Nothing intervenes between the volition of the Spirit and the regeneration of the soul." "The infusion of a new life into the soul is the immediate work of the Spirit.")
However, in view of this fact the Calvinists have no right to speak of the Holy Supper as a sign, seal, and pledge (signum, tessera, pignus) of divine grace secured by Christ Jesus, since to them it is only a "memorial feast," celebrated in remembrance of Christ's death.
The gracious forgiveness of sins, with life and salvation, is the foremost gift of the Holy Supper; all other blessings (beneficia) offered therein are only its concomitants. Among these blessings we may mention the gracious effects of this Sacrament, such as the strengthening of faith, the union with Christ and with His spiritual body, the Church, growth in sanctification, furtherance in love toward God and the neighbor, increase in patience and in the hope of eternal life, greater joy in confessing Christ, 1 Cor. 11, 26, etc. Incidentally the Lord's Supper also serves the purpose of distinguishing Christian believers from the heterodox and the ungodly.
All these blessed effects are due to the fact that the Lord's Supper is a medium iustificationis, or a means by which we receive forgiveness of sins; for in proportion as the believer is assured of the forgiveness of his sins, his faith is strengthened, his love is increased, and his hope of eternal life is confirmed. Assured of his adoption as God's child in Christ Jesus, he also struggles against sin and lives unto Him who died for him and rose again. In short, he loves God because He first loved him, 1 John 4, 19.
All those who deny that the Lord's Supper is primarily a means of justification, or of forgiveness (Romanists, Calvinists, etc.), really render these gracious effects of the Holy Supper impossible. They change this beneficial "work of God upon us" into "a human work for God," or, what is the same, they convert the Gospelmessage of Holy Communion into one of Law and good works and so leave the communicant under the curse, Gal. 3, 10. Indeed, as unworthy guests, who trust in their own righteousness, they eat and drink damnation to themselves, 1 Cor. 11, 29.
How thoroughly the Romanists have perverted the doctrine of the purpose of the Lord's Supper may be learned from the following decisions of the Council of Trent: _"Si quis dixerit, praecipuum fructum eucharistiae esse REMISSIONEM PECCATORUM, anathema sit." (Sess. XIII, Can. 5.) "Si quis dixerit, in missa non offerri Deo verum et proprium SACRIFICIUM, anathema sit." "_Si quis dixerit, missae sacrificium _... NON ESSE PROPITIA.TORIUM, ... non pro peccatis, poenis, satisfactionibus et aliis necessitatibus offerri debere, anathema sit." (Sess. XXII, Cans. 1. 3.) Yet despite this emphasis on the sacrifice of the Mass the Roman Catechism (II, C. IV, Qu. 41) declares that in the Eucharist only the venial sins are forgiven.
As the Romanists, so also the Calvinists deny that in the Lord's Supper Christ offers and imparts forgiveness of sins. Zwingli: "Coena dominica mortis commemoratio est, non peccar torum remissio." Strong: "It symbolizes the death of Christ for our sins." - "Baptism and the Lord's Supper tell the story of redemption." _(Watchman-Examiner.)