Protestants at the time of the Reformation agreed on all the great doctrines of the Gospel. Luther was as thorough an Augustinian as Calvin. There would have been no schism had it not been for the difference of views which gradually arose on the true nature of the sacrament of the Lord’s Supper. And even on this point, such was the desire to avoid division, and such the spirit of concession manifested by the Reformed, that a schism would have been avoided, had it not been that Luther insisted on the adoption of the very words in which he stated his doctrine on the subject. That there was a real difference between the parties must be admitted, but that difference was not such as to justify a division in the ranks of Protestants; and the Reformed were willing to adopt a mode of stating the doctrine which both parties could receive without a violation of conscience. One attempt after another designed to effect a compromise failed, and the Lutherans and Reformed separated into two ecclesiastical denominations, and so remain at the present time. In the Evangelical Church of Prussia under the pressure of the government, the two parties have been brought into one Church which comprehends the greater part of the people. But beyond the limits of Prussia the two Churches remain distinct, though no longer in a state of mutual alienation.
Luther took his stand on the words of Christ, “This is my body,” which he insisted must be understood literally. He would admit of no figure in the subject, copula, or predicate. Christ affirmed that “This,” that which I hold in my hand, and which I give you to eat, is my body.1 This position having been assumed it necessarily led to a statement of what is meant by the body and blood of Christ; in what sense the bread is his body and the wine his blood; how they are given and received; and what are the effects of such reception. On all these points the surest sources of information on the real doctrine of the Lutheran Church is to be found in its authorized symbols.
Statement of the Doctrine in the Symbolical Books.
The tenth article of the first part of the Augsburg Confession is very short, and is couched in language which Calvin would not, and did not, hesitate to adopt. “De Cœna Domini docent, quod corpus et sanguis Christi vere adsint et distribuantur vescentibus in Cœna Domini, et improbant secus docentes.”2
The language of the Apology is more explicit: “Decimus articulus approbatus est, in quo confitemur, nos sentire, quod in Cœna Domini vere et substantialiter adsint corpus et sanguis Christi, et vere exhibeantur cum illis rebus, quæ videntur, pane et vino, his, qui sacramentum accipiunt.” “Non negamus recta nos fide caritateque sincera Christo spiritualiter conjungi; sed nullam nobis conjunctionis rationem secundum carnem cum illo esse, id profecto pernegamus, idque a divinis Scripturis omnino alienam dicimus.”3
In the Smalcald Articles4 it is said: “De sacramento altaris sentimus, panem et vinum in Cœna esse verum corpus et sanguinem Christi, et non tantum dari et sumi a piis, sed etiam impiis christianis.”
“De transubstantione subtilitatem sophisticam nihil curamus, qua fingunt, panem et vinum relinquere et amittere naturalem suam substantiam, et tantum speciem et colorem panis, et non verum panem remanere. Optime enim cum sacra Scriptura congruit, quod panis adsit et maneat, sicut Paulus ipse nominat Panis quem frangimus. Et: Ita edat de pane.”
In the Smaller Catechism it is asked: “Quid est sacramentum altaris? Responsio. Sacramentum altaris est verum corpus et verus sanguis Domini nostri Jesu Christi, sub pane et vino, nobis Christianis ad manducandum ac bibendum ab ipso Christo institutum. Quid vero prodest, sic comedisse et bibisse? Responsio. Id indicant nobis hæc verba: Pro vobis datur; et: Effunditur in remissionem peccatorum. Nempe quod nobis per verba illa in sacramento remissio peccatorum, vita, justitia et salus donentur. Ubi enim remissio peccatorum est, ibi est et vita et salus. Qui potest corporalis illa manducatio tantas res efficere? Responsio. Manducare et bibere ista certe non efficiunt, sed illa verba, quæ hic ponuntur: Pro vobis datur, et: Effunditur in remissionem peccatorum; quæ verba sunt una cum corporali manducatione caput et summa hujus sacramenti. Et qui credit his verbis, ille habet, quod dicunt, et sicut sonant, nempe remissionem peccatorum.”5