【摘讀】《在聖餐中兩項都領受》

在本著作中，路德主要針對當時在彌撒中同時將餅酒施予平信徒之激進改革所引發的爭議，提出指正與建議。面對著既有的教會制度（只將餅施予平信徒）與激進改革（必須將餅酒施予信徒，並強制信徒領受）的兩種極端，路德強調唯有上帝的道才是最重要的，「即使聖餐本身也是透過上帝的道才得以被設立、祝聖與成為聖的」。(LW 36:244)並且他也指出上帝重視基督徒過於聖餐，因為「基督徒不是為聖餐而造，但聖餐卻為基督徒而設立的」。(LW 36:245)在第二部分中，路德指出不應當強迫人來領受聖餐，而是讓他「被他自己的良心和靈魂的飢餓所驅動」。(LW 36:249)並且這樣的人也必須確定這不只是個人的欲求，也應該「省察他的信心，並且表現出是否是真誠的」。(LW 36: 264)接著路德也指出不只是省察個人的信心，也要省察外在的生活，並且問自己「是否向你的鄰舍顯出愛心並服事他」。(LW 36:264)接著他提醒，在這些省察之後，如果發現自己內在並沒有信心，並且向過往一樣活著，「充滿了不忠、怨恨、嫉妒、憤恨與不信」，那麼「就當與聖餐保持距離，直到你變成一個不同的人」。(LW 36: 264)

【摘讀】《復活節後週三：有關貴重的聖禮》

在本篇講章中，路德首先提醒會眾應當總是對聖餐保持渴慕，並要為冷淡、遲鈍的態度感到羞愧。(CSML 6: 41)接著他針對各種有關聖餐的謬誤提出反駁，包括：天主教會錯誤解釋「不按理吃喝」（林前十一27），導致聖餐成為一項「可怕的嚴峻考驗」；(CSML 6: 42)狂熱派的象徵論和有關「不按理吃喝」的錯誤教導，就是「當我們感到自己的不潔與不配之時，我們應當為前往領受聖餐感到焦慮，因為我們想我們將會遭遇死亡」；(CSML 6: 42)規定信徒每年至少要領餐一次；(CSML 6: 42-43)只允許平信徒領餅等。(CSML 6: 43)

接著，路德針對設立聖餐的目的進行說明，包括：讓基督的死永久被紀念，並將榮耀歸給祂，(CSML 6: 44)以及使眾信徒在基督裡合一。(CSML 6: 44-45)接著路德繼續針對合一進行說明，首先他指出在聖餐中，「基督徒公開地承認他所信的，而那些不屬於祂的便從他們當中分離出來，而相信的人則是在一個盼望、一個意念與對主的心中聚合一起。」(CSML 6: 45)不僅如此，「那些在教義、言語、心思與生命上不同的人…不應該被允許留在當中，免得他們使這個相通分裂，讓它分黨結派。」接著路德引用伊格那丟(Ignatius of Antioch, ca. 35-98)的著作，來說明相通合一的意義，並據以指出「聖餐乃是保持基督徒在一個心思、教義與信心中聯合，沒有任何一個…創立他自己的教義和專屬的信仰。」(CSML 6: 45)接著路德更進一步強調，基督設立聖餐乃是為了「保守教義、信心與生命的一致」。(CSML 6: 46)

除了強調聖餐所產生的群體一致性之外，路德也強調聖餐對於個人的必要性。他指出因為我們的老亞當隨時隨地在我們裡面，要引導我們犯罪。(CSML 6: 47)而基督設立聖餐，乃是要藉著祂為我們所捨的身體和流出的血，在祂裡面有保障，並要如此行來對祂永誌不忘。(CSML 6: 48)並且路德也強調這乃是基督在祂的約當中，所賜給我們的珍寶，(CSML 6: 48)並且「主也藉著祂的聖餐訓誡我們…當我們前去參與最為莊嚴的聖餐，並與其他基督徒一同承認我們的信仰時，我們乃是以此方式服事祂。」(CSML 6: 49)最後，路德針對配得領受與不配領受進行說明。他首先指出基督並非因門徒純潔而施予聖餐，來反對天主教會的主張，接下來他則是強調那些承認自己過犯、經歷各種試探、受咒詛之人…等，絕非不配領受聖餐之人，因為「主基督設立聖餐，目的不是為了要使罪永存，而是為了讓我們得到赦罪，並且變得更加敬虔。」(CSML 6: 50)最後，他則是針對「個人應當省察自己」（林前十一28）加以說明，強調省察不只是對於罪的察覺，也在於「願意從罪中被釋放，並且相信上帝因為祂兒子耶穌基督的緣故，願意出於恩典赦免你，然後就前去領受赦罪。」(CSML 6: 52)

【摘譯】Luther's Eucharistic Sermon in Easter Monday of 1524

Hence when you feel your weakness, you ought to go and say: My Lord, I have fallen. I want to be strong. Now thou hast instituted the Lord's Supper for us to kindle and strengthen our faith thereby and that we might be thus helped. So here I am and wish to receive it. This should be our comfort and we ought joyful yo use the Word and the sacraments when we feel our lack of faith, and rejoice to receive aid to seek help and strength.

因此，當你感到軟弱時，你應當前去並說：「我主！我已然墜落，我要強壯。現在你已經為我們設立聖餐，來鼓舞、強化我們的信心，而我們也必得著幫助。因此我在此盼望領受它。」這乃是我們的安慰，並且當我們感到信心不足時，仍應當喜樂地使用聖道與聖餐，並且歡欣地領受幫助，以尋求協助與能力。

"Remembrance" in Luther's Eucharistic Writings (VI)

...the duty, remembrance, or requiem, which we are to do for Christ; that is, that we should preach his love and grace, hear and mediate upon it, and by it be incited and preserved unto love and hope in him. (Treatise on New Testament, LW 35: 87)

"Remembrance" in Luther's Eucharistic Writings (V)

When Christ commanded us to do this in remembrance of him he wanted nothing more from us than that with the promise and pledge we should exercise ourselves daily in faith. This is why he instituted this sacrament and gave it to us, for the human soul will be nourished more and more if one frequently remembers this gracious promise. (The Misuse of the Mass, LW 36:169)

"Remembrance" in Luther's Eucharistic Writings (IV)

Christ has sacrificed himself once [Heb. 7:27, 9:25-26]; henceforth he will not be sacrified by anyone else. He wished us to remember his sacrifice. Why are you then so bold as to make a sacrifice out of this remembrance? Is it possible that you are so foolish as to act upon your own devices, without any scriptural authority? If you make a sacrifice out of the remembrance of his sacrifice, and sacrifice him once more, why do you not also make another birth out of the memory
of his birth, so that he may be born once more? (The Misuse of the Mass, LW 36:147)

"Remembrance" in Luther's Eucharistic Writings (III)

We know, however, that it is the Lord's Supper, in name and in reality, not the supper of Christians. For the Lord not only instituted it, but also prepares and gives it himself, and is himself cook, bulter, food, and drink, as we have demonstrated our belief above. Christ does not say, in commanding and instituting it, "Do this as your summons to mutual recognition and love," but, "Do this in remembrance of me" [Luke 22:19, I Cor. 11:24]. If we are to do it in remembrance of him, then surely it is instituted in his service and in his honor. But with what do we serve him? With eating and drinking? In my opinion, we do it by strengthening our faith and learning to know him, as we have often taught. (This Is My Body, LW 37: 142)

"Remembrance" in Luther's Eucharistic Writings (II)

If you want to be a maker of God, come here and listen. He wants to teach you the art so that you do not err and make an idol but make the true God as he really is. Not that you are to create his divine nature, for it is and remains eternally uncreated; rather, you are to make him God for you, so that he might also be for you a true God, as he is for himself a true God.

The art of doing this is set forth briefly and surely in these words: "Do this in remembrance of me." Learn to remember him, that is, as has been said, by preaching, praising, honoring, listening, and giving thanks for the grace revealed in Christ. If you do that, behold, you are confessing with heart and mouth, with ears and eyes, with body and soul that you have given nothing to God, nor are able to, but that you have and receive each and every thing from him, particularly eternal life and infinite righteousness in Christ. (Admonition Concerning the Sacrament, LW 38: 107)

"Remembrance" in Luther's Eucharistic Writings (I)

Bread and wine are eaten and drunk for the forgiveness of sins; that is, because Christ ordained them to be eaten and drunk in order to keep his remembrance, it is proper to call this an eating and drinking of the forgiveness of sins, since in connection with it we should remember that forgiveness and do as he says afterward, "Do this in remembrance of me."

(This Is My Body, LW 37:44-45)