[Sidenote: The Authority of James]
To the rite of anointing the sick our theologians have made two
additions which are worthy of them; first, the call it a sacrament,
and secondly, they make it the last sacrament. So that it is now the
sacrament of extreme unction, which may be administered only to such
as are at the point of death. Being such subtle dialecticians,
perchance they have done this in order to relate it to the first
unction of baptism and the two succeeding unctions of confirmation and
ordination. But here they are able to cast in my teeth, that in the
case of this sacrament there are, on the authority of James the
Apostle, both promise and sign, which, as I have all along maintained,
constitute a sacrament. For does not James say: "Is any man sick among
you? Let him bring in the priests of the church, and let them pray
over him, anointing him with oil in the name of the Lord. And the
prayer of faith shall raise him up: and if he be in sins, they shall
be forgiven him." [James 5:14 f.] There, say they, you have the
promise of the forgiveness of sins, and the sign of the oil.
But I reply: If ever there was a mad conceit, here is one indeed. I
will say nothing of the act that many assert with much probability
that this Epistle is not by James the Apostle,[188] nor worthy of an
apostolic spirit, although, whoever be its author, it has come to be
esteemed as authoritative. But even if the Apostle James did write it,
I yet should say, no Apostle has the right on his own authority to
institute a sacrament, that is, to give a divine promise with a sign
attached; for this belongs to Christ alone. Thus Paul says that he
received from the Lord the sacrament of the Eucharist, and that he was
not sent to baptise but to preach the Gospel [1 Cor. 11:23; 1 Cor.
1:17]. And we read nowhere in the Gospel of this sacrament of extreme
unction. But let us also waive that point. Let us examine the words of
the Apostle, or whoever was the author of the Epistle, and we shall at
once see how little heed these multipliers of sacraments have given to
them.
[Sidenote: The Unction Not Extreme]
In the first place, then, if they believe the Apostle's words to be
true and binding, by what right do they change and contradict them?
Why do they make an extreme and a particular kind of unction of that
which the Apostle wished to be general? For he did not desire it to be
an extreme unction or administered only to the dying; but he says
quite generally: "If any man be sick"--not, "If any man be dying." I
care not what learned discussions Dionysius has on this point in his
_Ecclesiastical Hierarchy_;[189] the Apostle's words are clear enough,
on which words he as well as they rely, without, however, following
them. It is evident, therefore, that they have arbitrarily and without
any authority made a sacrament and an extreme unction out of the
misunderstood words of the Apostle, to the detriment of all other sick
persons, whom they have deprived of the benefit of the unction which
the Apostle enjoined.
[Sidenote: The Unction Medicinal]
But what follows is still better. The Apostle's promise expressly
declares that the prayer of faith shall save the sick man, and the
Lord shall raise him up. The Apostle commands us to anoint the sick
man and to pray, in order that he may be healed and raised up; that
is, that he may not die, and that it may not be an extreme unction.
This is proved also by the prayers which are said, during the
anointing, or the recovery of the one who is sick. But they say, on
the contrary, that the unction must be administered to none but the
dying; that is, that they may not be healed and raised up. If it were
not so serious a matter, who could help laughing at this beautiful,
apt and sound exposition of the Apostle's words? Is not the folly of
the sophists here shown in its true colors? As here, so in many other
places, they affirm what the Scriptures deny, and deny what they
affirm. Why should we not give thanks to these excellent magisters of
ours?[190] I therefore spoke truth when I said they never conceived a
crazier notion than this.[191]
Furthermore, if this unction is a sacrament it must necessarily be, as
they say, an effective sign[192] of that which it signifies and
promises. Now it promises health and recovery to the sick, as the
words plainly say: "The prayer of faith shall save the sick man, and
the Lord shall raise him up." But who does not see that this promise
is seldom if ever fulfilled? Scarce one in a thousand is restored to
health, and when one is restored nobody believes that it came about
through the sacrament, but through the working of nature or the
medicine; or to the sacrament they ascribe the opposite power. What
shall we say then? Either the Apostle lies in making this promise or
else this unction is no sacrament. For the sacramental promise is
certain; but this promise deceives in the majority of cases.
Indeed--and here again we recognize the shrewdness and foresight of
these theologians--for this very reason they would have it to be
extreme unction, that the promise should not stand; in other words,
that the sacrament should be no sacrament. For if it is extreme
unction, it does not heal, but gives way to the disease; but if it
heals, it cannot be extreme unction. Thus, by the interpretation of
these magisters, James is shown to have contradicted himself, and to
have instituted a sacrament in order not to institute one; for they
must have an extreme unction just to make untrue what the Apostle
intends, namely, the healing of the sick. If that is not madness, pray
what is?
[Sidenote: Priests and Elders]
These people exemplify the word of the Apostle in i Timothy i,
"Desiring to be teachers of the law, understanding neither the things
they say, nor whereof they affirm." [1 Tim. 1:7] Thus they read and
follow all things without judgment. With the same thoughtlessness they
have also found auricular confession in our Apostle's words,--"Confess
your sins one to another." [James 5:16] But they do not observe the
command of the Apostle, that the priests of the church be called, and
prayer be made for the sick. Scarce a single priestling is sent
nowadays, although the Apostle would have many present, not because of
the unction but of the prayer. Wherefore he says: "The prayer of faith
shall save the sick man," etc. I have my doubts, however, whether he
would have us understand priests when he says presbyters, that is,
elders. For one who is an elder is not therefore a priest or minister;
so that the suspicion is justified that the Apostle desired the older
and graver men in the Church to visit the sick; these should perform a
work of mercy and pray in faith and thus heal him. Still it cannot be
denied that the ancient churches were ruled by elders, chosen for this
purpose, without these ordinations and consecrations, solely on
account of their age and their long experience.
Therefore, I take it, this unction is the same as that which the
Apostles practised, in Mark vi, "They anointed with oil many that were
sick, and healed them." [Mark 6:13] It was a ceremony of the early
Church, by which they wrought miracles on the sick, and which has long
since ceased; even as Christ, in the last chapter of Mark, gave them
that believe the power to take up serpents, to lay hands on the sick,
etc. [Mark 16:17] It is a wonder that they have not made sacraments
also of these things; for they have the same power and promise as the
words of James. Therefore, this extreme--that is, this
fictitious--unction is not a sacrament, but a counsel of James, which
whoever will may use, and it is derived from Mark vi, as I have shown.
I do not believe it was a counsel given to all sick persons, for the
Church's infirmity is her glory and death is gain [Rom. 5:3; Phil.
1:21]; but it was given only to such as might bear their sickness
impatiently and with little faith. These the Lord allowed to remain in
the Church, in order that miracles and the power of faith might be
manifest in them.
[Sidenote: Prayer the Chief Part of Unction]
For this very contingency James provided with care and foresight by
attaching the promise of healing and the forgiveness of sins not to
the unction, but to the prayer of faith. For he says: "And the prayer
of faith shall save the sick man, and the Lord shall raise him up: and
if he be in sins, they shall be forgiven him." A sacrament does not
demand prayer or faith on the part of the minister, since even a
wicked person may baptise and consecrate without prayer; a sacrament
depends solely on the promise and institution of God, and requires
faith on the part of him who receives it. But where is the prayer of
faith in our present use of extreme unction? Who prays over the sick
one in such faith as not to doubt that he will recover? Such a prayer
of faith James here describes, of which he said in the beginning of
his Epistle: "But let him ask in faith, nothing wavering." [James 1:6]
And Christ says of it: "Whatsoever you ask, believe that you shall
receive; and it shall be done unto you." [Mark 11:24]
[Sidenote: The Unction and Faith]
If such prayer were made, even to-day, over a sick man--that is,
prayer made in full faith by older, grave and saintly men--it is
beyond all doubt that we could heal as many sick as we would. For what
could not faith do? But we neglect this faith, which the authority of
the Apostle demands above all else. By presbyters--that is, men
preeminent by reason of their age and their faith--we understand the
common herd of priests. Moreover, we turn the daily or voluntary
unction into an extreme unction, and finally, we not only do not
effect the result promised by the Apostle, namely, the healing of the
sick, but we make it of none effect by striving after the very
opposite. And yet we boast that our sacrament, nay, our figment, is
established and proved by this saying of the Apostle, which is
diametrically opposed to it. What theologians we are! Now I do not
condemn this our sacrament of extreme unction, but I firmly deny that
it is what the Apostle James prescribes; for his unction agrees with
ours neither in form, use, power nor purpose. Nevertheless we shall
number it among those sacraments which we have instituted, such as the
blessing and sprinkling of salt and holy water[193]. For we cannot
deny that every creature is sanctified by the word and by prayer, as
the Apostle Paul teaches us [1 Tim. 4:4 f.]. We do not deny,
therefore, that forgiveness of sins and peace are granted through
extreme unction; not because it is a sacrament divinely instituted,
but because he who receives it believes that these blessings are
granted to him. For the faith of the recipient does not err, however
much the minister may err. For one who baptises or absolves in
jest[194], that is, does not absolve so far as the minister is
concerned, does yet truly absolve and baptise if the person he
baptises or absolves believe. How much more will one who administers
extreme unction confer peace, even though he does not really confer
peace, so far as his ministry is concerned, since there is no
sacrament there. The faith of the one anointed receives even that
which the minister either could not or did not intend to give; it is
sufficient for him to hear and believe the Word. For whatever we
believe we shall receive, that we do really receive, it matters not
what the minister may do or not do, or whether he dissemble or jest.
The Saying of Christ stands fast,--"All things are possible to him
that believeth," [Mark 9:23] and, "Be it unto thee even as thou hast
believed." [Matt. 8:13] But in treating the sacraments our sophists
say nothing at all of this faith, but only babble with all their might
of the virtues of the sacraments themselves--"ever learning, and never
attaining to the knowledge of the truth." [2 Tim. 3:7]
Still it was a good thing that this unction was made extreme unction,
or, thanks to that, it has been disturbed and subjected least of all
the sacraments by tyranny and greed. This one last mercy, forsooth,
has been let to the dying,--they may freely be anointed, even without
confession and communion. If it had remained a practice of daily
occurrence, especially if it had conferred health on the sick, even
without taking away sins, how many worlds would not the pontiffs have
under their control to-day? For through the one sacrament of penance
and through the power of the keys, as well as through the sacrament of
ordination, they have become such mighty emperors and princes. But now
it is a fortunate thing that they despise the prayer of faith, and
therefore do not heal any sick, and that they have made or themselves,
out of an ancient ceremony, a brand-new sacrament.
Let this suffice now for these four sacraments. I know how it will
displease those who believe that the number and use of the sacraments
are to be learned not from the sacred Scriptures, but from the Roman
See. As though the Roman See had given those sacraments and had not
rather got them from the lecture halls of the universities, to which
it is unquestionably indebted or whatever it has. The papal despotism
would not have attained its present position, had it not taken over so
many things from the universities. For there was scarce another of the
celebrated bishoprics that had so few learned pontiffs; only in
violence, intrigue, and superstition has it hitherto surpassed the
rest. For the men who occupied the Roman See a thousand years ago
differ so vastly from those who have since come into power, that one
is compelled to refuse the name of Roman pontiff either to the former
or to the latter.
[Sidenote: Other Possible Sacraments]
There are yet a few other things it might seem possible to regard as
sacraments; namely, all those to which a divine promise has been
given, such as prayer, the Word, and the cross. Christ promised, in
many places, that those who pray should be heard; especially in Luke
xi, where He invites us in many parables to pray [Luke 11:5 ff.]. Of
the Word He says: "Blessed are they that hear the word of God, and
keep it." [Luke 11:28] And who will tell how often He promises aid and
glory to such as are afflicted, suffer, and are cast down? Nay, who
will recount all the promises of God? The whole Scripture is concerned
with provoking us to faith; now driving us with precepts and threats,
now drawing us with promises and consolations. Indeed, whatever things
are written are either precepts or promises; the precepts humble the
proud with their demands, the promises exalt the humble with their
forgiveness.
[Sidenote: Baptism and Bread the Only Sufficient Sacraments]
Nevertheless, it has seemed best to restrict the name of sacrament to
such promises as have signs attached to them. The remainder, not being
bound to signs, are bare promises. Hence there are, strictly speaking,
but two sacraments in the Church of God--baptism and bread; for only
in these two do we find both the divinely instituted sign and the
promise of forgiveness of sins. The sacrament of penance, which I
added to these two[195] lacks the divinely instituted visible sign,
and is, as I have said[196], nothing but a return to baptism. Nor can
the scholastics say that their definition fits penance, for they too
ascribe to the sacrament a visible sign, which is to impress upon the
senses the form of that which it effects invisibly. But penance, or
absolution, has no such sign; wherefore they are constrained by their
own definition, either to admit that penance is not a sacrament, and
thus to reduce the number of sacraments, or else to bring forward
another definition.
Baptism, however, which we have applied to the whole of life, will
truly be a sufficient substitute for all the sacraments we might need
as long as we live. And the bread is truly the sacrament of the dying;
for in it we commemorate the passing of Christ out of this world, that
we may imitate Him. Thus we may apportion these two sacraments as
follows: baptism belongs to the beginning and the entire course of
life, the bread belongs to the end and to death. And the Christian
should use them both as long as he is in this poor body, until, fully
baptised and strengthened, he passes out of this world and is born
unto the new life of eternity, to eat with Christ in the Kingdom of
His Father, as He promised at the Last Supper,--"Amen I say to you, I
will not drink from henceforth of this fruit of the vine, until it is
fulfilled in the kingdom of God." [Matt. 26:29] Thus He seems clearly
to have instituted the sacrament of the bread with a view to our
entrance into the life to come. Then, when the meaning[197] of both
sacraments is fulfilled, baptism and bread will cease.
[Sidenote: Conclusion]
Herewith I conclude this prelude, and freely and gladly offer it to
all pious souls who desire to know the genuine sense of the Scriptures
and the proper use of the sacraments. For it is a gift of no mean
importance, to know the things that are given us, as it is said in I
Corinthians ii [1 Cor. 2:12], and what use we ought to make of them.
Endowed with this spiritual judgment, we shall not mistakenly rely on
that which does not belong here. These two things our theologians
never taught us, nay, methinks they took particular pains to conceal
them from us. If I have not taught them, I certainly did not conceal
them, and have given occasion to others to think out something better.
It has at least been my endeavor to set forth these two things.
Nevertheless, not all can do all things[198]. To the godless, on the
other hand, and those who in obstinate tyranny force on us their own
teachings instead of God's, I confidently and freely oppose these
pages, utterly indifferent to their senseless fury. Yet I wish even
them a sound mind, and do not despise their efforts, but only
distinguish them from such as are sound and truly Christian.
I hear a rumor of new bulls and papal maledictions sent out against
me, in which I am urged to recant or be declared a heretic[199]. If
that is true, I desire this book to be a portion of the recantation I
shall make; so that these tyrants may not complain of having had their
pains for nothing. The remainder I will publish ere long, and it will,
please Christ, be such as the Roman See has hitherto neither seen nor
heard. I shall give ample proof of my obedience[200]. In the name of
our Lord Jesus Christ. Amen.
Why doth that impious Herod fear
When told that Christ the King is near?
He takes not earthly realms away,
Who gives the realms that ne'er decay.[201]