By Schubert Ogden
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Discussing the indispensable role of faith in relation to the sacrament, Luther writes: There is no doubt
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There is no doubt . . . |
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that |
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whoever |
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observes |
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mass |
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the |
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best |
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he |
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knows |
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how, |
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without |
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this |
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faith |
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we |
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have |
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just |
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described, |
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benefits |
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neither |
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himself |
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nor |
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anyone |
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else. |
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For |
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the |
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sacrament |
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in |
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itself, |
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without |
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faith, |
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does |
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nothing. |
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Yes, |
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God |
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himself, |
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who |
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indeed |
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does |
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all |
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things, |
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does |
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and |
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can |
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do |
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good |
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to |
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no |
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one |
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who |
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does |
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not |
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firmly |
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believe |
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in |
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him; |
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how |
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much |
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less |
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can |
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the |
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sacrament. |
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It |
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is |
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easy |
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to |
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say |
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that |
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a |
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mass |
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is |
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effective |
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whether |
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it |
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be |
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performed |
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by |
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a |
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pious |
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or |
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a |
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wicked |
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priest, |
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that |
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it |
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is |
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acceptable |
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opere |
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operati, |
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not |
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opere |
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operantis. |
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But |
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to |
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produce |
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no |
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other |
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argument |
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except |
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that |
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many |
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people |
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say |
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this, |
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and |
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that |
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this |
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has |
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become |
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the |
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custom, |
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is |
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poor |
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proof |
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of |
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its |
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correctness. |
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Many |
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have |
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praised |
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pleasures |
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and |
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riches |
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and |
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have |
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grown |
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accustomed |
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to |
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them, |
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yet |
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this |
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does |
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not |
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make |
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them |
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right. |
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We |
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should |
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adduce |
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arguments |
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from |
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[s |
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]cripture |
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or |
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reason |
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as |
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well. Therefore |
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let |
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us |
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be |
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careful |
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not |
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to |
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take |
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the |
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matter |
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lightly. |
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I |
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cannot |
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conceive |
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that |
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the |
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institution |
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of |
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so |
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many |
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masses |
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and |
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requiems |
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can |
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be |
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without |
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abuse, |
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especially |
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since |
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all |
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this |
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is |
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done |
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as |
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good |
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works |
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and |
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sacrifices |
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by |
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which |
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to |
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recompense |
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God, |
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whereas |
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in |
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the |
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mass |
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there |
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is |
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nothing |
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else |
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than |
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the |
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reception |
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and |
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enjoyment |
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of |
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divine |
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grace, |
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promised |
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and |
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given |
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us |
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in |
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his |
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testament |
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and |
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sacrament |
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(LW |
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35:102). |
Obviously, for us today, to adduce arguments from scripture is logically of a piece with simply appealing to custom and what many people say. But the situation was radically otherwise for Luther as well as for most other Christians and theologians right up to the present. For them, scripture was (or is) eo ipso divine revelation and, as such, in a class by itself, or, perhaps better, in the same class as "reason." But once allowing this, we can say that Luther here insists that, if we are not to take the matter lightly, but are rather critically to critically validate our theological positions with respect to it, we have no choice but to move from the primary level of self-understanding and life-praxis to the secondary level of critical reflection and proper theory. To this extent, he confirms the need for "discourse" in Habermas's sense of the term, or for what I mean by "critical reflection" and, especially, "critical validation."
The passage is arresting for other reasons as well. Not only is it a locus classicus for the dictum nulla sacramentum sine fide, but it is also noteworthy for its blunt assertion that even the God who does all things cannot do good to one who does not believe in him. Of course, what it means, or even could mean, to say this is not clarified. But Luther could hardly be clearer that, without faith on the part of a woman or a man, not even God can effect ultimate transformation.
14 April and lifepraxis to the secondary level of critical reflection and proper theory. To this extent, he confirms the need for "discourse" in Habermas's sense of the term, or for what I mean by "critical reflection" and, especially, "critical validation." 2 The passage is arresting for other reasons as well. Not only is it a locus classicus for the dictum nulla sacramentum sine fide, but it is also noteworthy for its blunt assertion that even the God who does all things carmot do good to one who does not believe in him. Of course, what it means, or even could mean, to say this is not clarified. But Luther could hardly be clearer that, without faith on the part of a woman or a man, not even God can effect ultimate transformation. 14 April 2002
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