Article #418-1 | Gutenberg Articles

Excerpt

Excerpt from A Treatise on Good Works, by Martin Luther

I. We have now seen how many good works there are in the Second
Commandment, which however are not good in themselves, unless they are
done in faith and in the assurance of divine favor; and how much we
must do, if we take heed to this Commandment alone, and how we, alas!
busy ourselves much with other works, which have no agreement at all
with it. Now follows the Third Commandment: "Thou shalt hallow the day
of rest." In the First Commandment is prescribed our heart's attitude
toward God in thoughts, in the Second, that of our mouth in words, in
this Third is prescribed our attitude toward God in works; and it is
the first and right table of Moses, on which these three Commandments
are written, and they govern man on the right side, namely, in the
things which concern God, and in which God has to do with man and man
with God, without the mediation of any creature.

The first works of this Commandment are plain and outward, which we
commonly call worship, such as going to mass, praying, and hearing a
sermon on holy days. So understood there are very few works in this
Commandment; and these, if they are not done in assurance of and with
faith in God's favor, are nothing, as was said above. Hence it would
also be a good thing if there were fewer saint's days, since in our
times the works done on them are for the greater part worse than those
of the work days, what with loafing, gluttony, and drunkenness,
gambling and other evil deeds; and then, the mass and the sermon are
listened to without edification, the prayer is spoken without faith. It
almost happens that men think it is sufficient that we look on at the
mass with our eyes, hear the preaching with our ears, and say the
prayers with our mouths. It is all so formal and superficial! We do not
think that we might receive something out of the mass into our hearts,
learn and remember something out of the preaching, seek, desire and
expect something in our prayer. Although in this matter the bishops and
priests, or they to whom the work of preaching is entrusted, are most
at fault, because they do not preach the Gospel, and do not teach the
people how they ought to look on at mass, hear preaching and pray.
Therefore, we will briefly explain these three works.

II. In the mass it is necessary that we attend with our a hearts also;
and we do attend, when we exercise faith in our hearts. Here we must
repeat the words of Christ, when He institutes the mass and says, "Take
and eat, this is My Body, which is given for you"; in like manner over
the cup, "Take and drink ye all of it: this is a new, everlasting
Testament in My Blood, which is shed for you and for many for the
remission of sins. This shall ye do, as oft as ye do it, in remembrance
of Me." In these words Christ has made for Himself a memorial or
anniversary, to be daily observed in all Christendom, and has added to
it a glorious, rich, great testament, in which no interest, money or
temporal possessions are bequeathed and distributed, but the
forgiveness of all sins, grace and mercy unto eternal life, that all
who come to this memorial shall have the same testament; and then He
died, whereby this testament has become permanent and irrevocable. In
proof and evidence of which, instead of letter and seal, He has left
with us His own Body and Blood under the bread and wine.

Explanation

**Detailed Explanation of the Excerpt from A Treatise on Good Works by Martin Luther**

1. Context and Background

Martin Luther’s A Treatise on Good Works (1520) was written during the early years of the Protestant Reformation, a period when Luther was challenging the Catholic Church’s teachings on salvation, faith, and works. The treatise is part of Luther’s broader effort to redefine Christian doctrine, emphasizing sola fide (justification by faith alone) while still affirming the importance of good works as an expression of faith.

The excerpt focuses on the Third Commandment ("Remember the Sabbath day, to keep it holy," Exodus 20:8) and critiques the superficial, ritualistic observance of religious duties in Luther’s time. He argues that true worship must be rooted in faith and a heartfelt response to God’s grace, not mere outward compliance.

2. Thematic Analysis of the Excerpt

A. The Nature of True Worship (Faith vs. Formalism)

Luther begins by distinguishing between outward religious acts (e.g., attending Mass, praying, hearing sermons) and inward faith. He argues that these works are "not good in themselves" unless done "in faith and in the assurance of divine favor." This reflects his core Reformation belief that salvation comes through faith alone, but faith naturally produces good works.

Critique of Superficial Religion: Luther laments that people treat religious observances (like saints' days) as empty rituals—attending Mass without engagement, praying without belief, and listening to sermons without learning. He describes worship as "formal and superficial," where people merely "look on at the mass with our eyes, hear the preaching with our ears, and say the prayers with our mouths" without internalizing them.
Condemnation of Hypocrisy: He observes that holy days often lead to sin (gluttony, drunkenness, gambling) rather than holiness, making them worse than ordinary workdays. This critique aligns with Jesus’ condemnation of the Pharisees (Matthew 15:8: "This people honors me with their lips, but their heart is far from me").

B. The Proper Observance of the Third Commandment

Luther explains that the Third Commandment governs man’s works toward God, following the First (heart/faith) and Second (words/praise). Unlike the Catholic emphasis on sacramental efficacy (the idea that rituals themselves convey grace), Luther insists that faith must activate the sacrament.

The Mass as a Covenant, Not a Ritual: He reinterprets the Eucharist (Mass) not as a priestly sacrifice (as in Catholic doctrine) but as Christ’s testament (covenant) of grace. Quoting Christ’s words at the Last Supper ("This is My Body… given for you"), Luther argues that the Mass is:
- A memorial of Christ’s sacrifice.
- A testament (like a will) where Christ bequeaths forgiveness, grace, and eternal life—not money or temporal blessings.
- A seal of God’s promise, with Christ’s Body and Blood as the guarantee.
Unlike a legal contract, this covenant is unconditional—Christ’s death makes it permanent and irrevocable.
Active Participation in Worship: Luther stresses that worshippers must engage their hearts:
- In the Mass, they must believe in Christ’s real presence and His sacrifice for sins.
- In preaching, they must learn and remember God’s Word.
- In prayer, they must seek, desire, and expect God’s response.
He blames clergy for failing to teach these truths, leading to mechanical, faithless observance.

C. The Role of Faith in Good Works

Luther’s central argument is that good works are the fruit of faith, not the cause of salvation. The excerpt reinforces:

Works without faith are worthless (1 Corinthians 13:1-3: "If I… have not love, I am nothing").
Faith transforms outward acts into true worship—e.g., attending Mass becomes meaningful when one trusts in Christ’s sacrifice.
The Church’s failure to teach this has led to spiritual decay.

3. Literary and Rhetorical Devices

Luther employs several persuasive techniques to drive his argument:

Device	Example from the Text	Effect
Direct Address	"We do not think that we might receive something out of the mass into our hearts…"	Engages the reader, making the critique personal.
Rhetorical Questions	"It almost happens that men think it is sufficient that we look on at the mass with our eyes…"	Highlights the absurdity of superficial worship.
Contrast	"The mass and the sermon are listened to without edification" vs. "seek, desire and expect something in our prayer"	Juxtaposes false and true worship.
Biblical Allusion	Quoting Christ’s words at the Last Supper (Matthew 26:26-28)	Authoritative appeal to Scripture.
Hyperbole	"The works done on [saints' days] are for the greater part worse than those of the work days"	Emphasizes the corruption of holy days.
Metaphor	"Christ has made for Himself a memorial or anniversary"	Frames the Mass as a living covenant, not a dead ritual.

4. Significance of the Passage

A. Theological Impact

Reformation of the Mass: Luther’s view of the Eucharist as a testament of grace (rather than a sacrificial reenactment) was revolutionary. It shifted focus from priestly mediation to personal faith in Christ’s finished work.
Critique of Clericalism: By blaming bishops and priests for failing to teach proper worship, Luther undermined the Catholic hierarchy’s authority, a key Reformation theme.
Faith vs. Works Debate: The passage clarifies Luther’s position that works are evidence of faith, not a means to earn salvation—a direct challenge to Catholic penance and indulgences.

B. Historical Context

Response to Medieval Corruption: Luther’s critique of drunkenness on saints' days and mechanical Mass attendance reflects widespread abuses in the 16th-century Church, fueling calls for reform.
Foundation for Protestant Worship: His emphasis on preaching, faith, and heartfelt participation shaped Protestant liturgy, moving away from Latin rituals to vernacular services centered on Scripture.

C. Modern Relevance

Warning Against Ritualism: Luther’s words remain a challenge to empty religiosity—attending church without engagement, praying without belief, or reducing faith to tradition.
Call for Authentic Faith: The passage encourages believers to approach worship with expectation, trusting in God’s promises rather than relying on outward forms.

5. Conclusion: Luther’s Core Message in the Excerpt

Luther’s excerpt from A Treatise on Good Works is a passionate plea for genuine, faith-filled worship. He dismantles the hypocrisy of ritualism and reorients the Third Commandment toward a living relationship with God, where:

Outward acts (Mass, prayer, sermons) must flow from inward faith.
The Eucharist is not a magic ritual but a covenant of grace.
True Sabbath-keeping involves the heart, not just the body.

His words remain a powerful corrective to both legalistic religion and casual, disengaged Christianity, urging believers to worship in spirit and truth (John 4:24).

Questions

Question 1

The passage’s depiction of contemporary worship practices most closely aligns with which of the following philosophical critiques of religious observance?

A. Nietzsche’s assertion that institutional religion is a tool of the weak to suppress the strong.
B. Marx’s argument that religion is the opium of the people, dulling revolutionary consciousness.
C. Freud’s claim that religious rituals are neurotic repetitions of infantile dependency.
D. Durkheim’s theory that religion reinforces social cohesion through collective effervescence.
E. Kierkegaard’s critique of Christendom’s reduction of faith to empty, cultural conformity.

Question 2

When Luther states that the mass and sermon are “listened to without edification,” his primary rhetorical strategy is to:

A. appeal to the authority of Scripture by invoking Christ’s words at the Last Supper.
B. employ sarcasm to highlight the absurdity of clerical negligence.
C. use understatement to minimize the severity of the problem.
D. expose a disconnect between form and substance in religious practice.
E. advocate for the abolition of saints’ days as inherently corrupting.

Question 3

The passage’s description of Christ’s testament in the Eucharist (“forgiveness of all sins, grace and mercy unto eternal life”) serves primarily to:

A. affirm the Catholic doctrine of transubstantiation as the literal transformation of bread and wine.
B. emphasize the legalistic nature of salvation as a contractual exchange.
C. undermine the necessity of faith by presenting grace as universally accessible.
D. contrast the spiritual riches of the covenant with the temporal focus of human traditions.
E. suggest that the Eucharist’s efficacy depends on the moral purity of the priest.

Question 4

Luther’s assertion that “the bishops and priests… are most at fault” implies which of the following about the relationship between institutional authority and individual faith?

A. Clerical authority is inherently corrupt and must be dismantled for true faith to flourish.
B. The laity are blameless victims of a system that deliberately withholds spiritual truth.
C. Institutional failure absolves individuals of their responsibility to seek genuine worship.
D. The Church’s role is to enforce doctrinal purity rather than cultivate personal piety.
E. Leadership’s neglect of teaching undermines the communal conditions for authentic faith.

Question 5

The passage’s structural progression—from critiquing superficial worship to expounding the Eucharist’s meaning—most effectively achieves which of the following rhetorical goals?

A. It shifts the focus from human failure to divine initiative, reframing worship as response rather than obligation.
B. It systematically dismantles Catholic sacramentology by replacing it with a purely symbolic interpretation.
C. It prioritizes individual experience over communal practice, aligning with Enlightenment values.
D. It establishes a hierarchical valuation of commandments, elevating the Third above the First and Second.
E. It argues for the superiority of preaching over sacramental rites in fostering spiritual growth.

Solutions and Explanations

1) Correct answer: E

Why E is most correct: Luther’s critique targets the hollow, cultural performance of religious duties—where rituals (e.g., Mass attendance) become social conventions devoid of personal conviction. This aligns with Kierkegaard’s indictment of "Christendom" in Attack Upon Christendom, where he argues that institutionalized religion reduces faith to mere conformity, stripping it of its transformative, existential demand. Luther’s lament that people "think it is sufficient that we look on at the mass with our eyes" mirrors Kierkegaard’s critique of objective, detached religiosity that lacks subjective passion.