Of the Mass

1] Falsely are our churches accused of abolishing the Mass; for the Mass is retained among 2]

us, and celebrated with the highest reverence. Nearly all the usual ceremonies are also

preserved, save that the parts sung in Latin are interspersed here and there with German

hymns, which have been added 3] to teach the people. For ceremonies are needed to this

end alone that the unlearned 4] be taught [what they need to know of Christ]. And not only

has Paul commanded to use in the church a language understood by the people 1 Cor. 14, 2.

9, but it has also been so ordained by man's law. 5] The people are accustomed to partake of

the Sacrament together, if any be fit for it, and this also increases the reverence and devotion

of public 6] worship. For none are admitted 7] except they be first examined. The people are

also advised concerning the dignity and use of the Sacrament, how great consolation it brings

anxious consciences, that they may learn to believe God, and to expect and ask of Him all

that is good. 8] [In this connection they are also instructed regarding other and false

teachings on the Sacrament.] This worship pleases God; such use of the Sacrament nourishes

true devotion 9] toward God. It does not, therefore, appear that the Mass is more devoutly

celebrated among our adversaries than among us.

10] But it is evident that for a long time this also has been the public and most grievous

complaint of all good men that Masses have been basely profaned and applied to purposes

of lucre. 11] For it is not unknown how far this abuse obtains in all the churches by what

manner of men Masses are said only for fees or stipends, and how many celebrate them

contrary to the Canons. 12] But Paul severely threatens those who deal unworthily with the

Eucharist when he says, 1 Cor. 11, 27: Whosoever shall eat this bread, and drink this cup of

the Lord, unworthily, shall be guilty of the body and blood of the Lord. 13] When, therefore

our priests were admonished concerning this sin, Private Masses were discontinued among

us, as scarcely any Private Masses were celebrated except for lucre's sake.

14] Neither were the bishops ignorant of these abuses, and if they had corrected them in

time, there would now be less dissension. Heretofore, 15] by their own connivance, they

suffered many corruptions to creep into the Church. Now, when it is too late, they begin to

complain 16] of the troubles of the Church, while this disturbance has been occasioned

simply by those abuses which were so manifest that they could be borne no longer. There

have been great 17] dissensions concerning the Mass, concerning the Sacrament. 18]

Perhaps the world is being punished for such long‐continued profanations of the Mass as

have been tolerated in the churches for so many centuries by the very men who 19] were

both able and in duty bound to correct them. For in the Ten Commandments it is written, Ex.

20, 7: The Lord will not hold him guiltless that taketh His name in vain. But since 20] the

world began, nothing that God ever ordained seems to have been so abused for filthy lucre

as the Mass.

21] There was also added the opinion which infinitely increased Private Masses, namely that

Christ, by His passion, had made satisfaction for original sin, and instituted the Mass wherein

an offering should be made for daily sins, 22] venial and mortal. From this has arisen the

common opinion that the Mass 23] takes away the sins of the living and the dead by the

outward act. Then they began to dispute whether one Mass said for many were worth as

much as special Masses for individuals, and this brought forth that infinite multitude of

Masses. [With this work men wished to obtain from God all that they needed, and in the

mean time faith in Christ and the true worship were forgotten.]

24] Concerning these opinions our teachers have given warning that they depart from the

Holy Scriptures and diminish the glory of the passion of Christ. For Christ's passion 25] was an

oblation and satisfaction, not for original guilt only, but also for all other sins, as it is written

to the Hebrews, 10, 10: 26] We are sanctified through the offering of Jesus Christ once for all.

Also, 10, 14: 27]By one offering He hath perfected forever them that are sanctified. [It is an

unheard‐of innovation in the Church to teach that Christ by His death made satisfaction only

for original sin and not likewise for all other sin. Accordingly it is hoped that everybody will

understand that this error has not been reproved without due reason.]

28] Scripture also teaches that we are justified before God through faith in Christ, when we

believe that our sins are forgiven for Christ's sake. 29] Now if the Mass take away the sins of

the living and the dead by the outward act justification comes of the work of Masses, and not

of faith, which Scripture does not allow.

30] But Christ commands us, Luke 22, 19: This do in remembrance of Me; therefore the Mass

was instituted that the faith of those who use the Sacrament should remember what benefits

it receives through Christ, and cheer and comfort the anxious conscience. For to remember

Christ is to remember His benefits, 31] and to realize that they are truly offered unto us. 32]

Nor is it enough only to remember the history; for this also the Jews and the ungodly can

remember. 33] Wherefore the Mass is to be used to this end, that there the Sacrament

[Communion] may be administered to them that have need of consolation; as Ambrose says:

Because I always sin, I am always bound to take the medicine. [Therefore this Sacrament

requires faith, and is used in vain without faith.]

34] Now, forasmuch as the Mass is such a giving of the Sacrament, we hold one communion

every holy‐day, and, if any desire the Sacrament, also on other days, when it is given to such

as ask for it. 35] And this custom is not new in the Church; for the Fathers before Gregory

make no mention of any private Mass, but of the common Mass [the Communion] they

speak very much. Chrysostom says 36] that the priest stands daily at the altar, inviting some

37] to the Communion and keeping back others. And it appears from the ancient Canons that

some one celebrated the Mass from whom all the other presbyters and deacons received the

body of he Lord; for thus 38] the words of the Nicene Canon say: Let the deacons, according

to their order, receive the Holy Communion after the presbyters, from the bishop or from a

presbyter. 39] And Paul, 1 Cor. 11, 33, commands concerning the Communion: Tarry one for

another, so that there may be a common participation.

40] Forasmuch, therefore, as the Mass with us has the example of the Church, taken from the

Scripture and the Fathers, we are confident that it cannot be disapproved, especially since

public ceremonies, for the most part like those hither to in use, are retained; only the

number of Masses differs, which, because of very great and manifest abuses doubtless might

be profitably reduced. 41] For in olden times, even in churches most frequented, the Mass

was not celebrated every day, as the Tripartite History (Book 9, chap. 33) testifies: Again in

Alexandria, every Wednesday and Friday the Scriptures are read, and the doctors expound

them, and all things are done, except the solemn rite of Communion.