Turning from the matter recently treated in a prior post concerning the proper connection and chronological order of forgiveness of sin and Baptism, here's John Calvin on the Lord's Supper. Again, note how carefully he opposes sacramentalism, stating that the sacraments "derive their virtue from the word when it is preached intelligibly," and that "Without this they deserve not the name of sacraments."
One comment under the post I previously referenced tried to pass off the reformers' emphasis on the connection between the Word and the sacraments as being fulfilled in the reading of the words of institution. Here Calvin makes clear it is the Word preached.
Finally, note Calvin's interesting and helpful discussion of the errors, but similar concerns, of Luther and Zwingli in the matter of the Lord's Supper. May we oppose sacramentalism and bare memorialism with the same kind understanding.
FIrst, then, Calvin on the proper understanding of the Lord's Supper:
48. THE WORD OUGHT ALWAYS TO ACCOMPANY THE SACRAMENTS.
The principal thing recommended by our Lord is to celebrate the ordinance with true understanding. From this it follows that the essential part lies in the doctrine.
This being taken away, it is only a frigid unavailing ceremony. This is not only shown by Scripture, but attested by the canons of the Pope, (Can. Detrahe. i. 4,1,) in a passage quoted from St. Augustine, (Tract 80, in Joan.) in which he asks- “What is the water of baptism without the word but just a corruptible element? The word (he immediately adds) not as pronounced, but as understood.” By this he means, that the sacraments derive their virtue from the word when it is preached intelligibly. Without this they deserve not the name of sacraments. Now so far is there from being any intelligible doctrine in the Mass, that, on the contrary, the whole mystery is considered spoiled if every thing be not said and done in whispers, so that nothing is understood. Hence their consecration is only a species of sorcery, seeing that by muttering and gesticulating like sorcerers, they think to constrain Jesus to come down into their hands. We thus see how the Mass, being thus arranged, is an evident profanation of the Supper of Christ, rather than an observance of it, as the proper and principal substance of the Supper is wanting, viz., full explanation of the ordinance and clear statement of the promises, instead of the priest standing apart and muttering to himself without sense or reason. I call it buffoonery, also, because of mimicry and' gestures, better adapted to a farce than to such an ordinance as the sacred Supper of our Lord.
51. THE DEATH AND PASSION OF OUR LORD THE PERFECT AND ONLY SACRIFICE.
Hence also we see how those to whom God has given the knowledge of his truth should differ from the Papists. First, they cannot doubt that it is abominable blasphemy to regard the Mass as a sacrifice by which the forgiveness of sins is purchased for us; or rather, that the priest is a kind of mediator to apply the merit of Christ's passion and death to those who purchase his mass, or are present at it, or feel devotion for it. On the contrary, they must hold decidedly that the death and suffering of the Lord is the only sacrifice by which the anger of God has been satisfied, and eternal righteousness procured for us; and, likewise, that the Lord Jesus has entered into the heavenly sanctuary in order to appear there for us, and intercede in virtue of his sacrifice.
Moreover, they will readily grant, that the benefit of his death is communicated to us in the Supper, not by the merit of the act, but because of the promises which are given us, provided we receive them in faith. Secondly, they should on no account grant that the bread is transubstantiated into the body of Jesus Christ, nor the wine into his blood, but should persist in holding that the visible signs retain their true substance, in order to represent the spiritual reality of which we have spoken. Thirdly, they ought also to hold for certain, that the Lord gives us in the Supper that which he signifies by it, and, consequently, that we truly receive the. body and blood of Jesus Christ. Nevertheless they will not seek him as if he were enclosed under the bread, or attached locally to the visible sign. So far from adoring the sacrament, they will rather raise their understandings and their hearts on high, as well to receive Jesus Christ, as to adore him.
And second, Calvin on the errors of Luther and Zwingli:
55. HISTORY OF THE CONTROVERSY ON THIS SUBJECT AMONG THE REFORMERS.—LUTHER.
When Luther began to teach, he took a view of the subject which seemed to imply, that in regard to the corporal presence in the Supper he was willing to leave the generally received opinion untouched; for while condemning transubstantiation, he said that the bread was the body of Christ, inasmuch as it was united with `him. Besides, he added similitudes which were somewhat harsh and rude; but he was in a manner compelled to do so, as he could not otherwise explain his meaning. For it is difficult to give an explanation of so high a matter without using some impropriety of speech.
56. VIEWS OF ZWINGLI AND ŒCOLOMPADIUS.
On the other hand arose ZWINGLI and Œcolompadius, who, considering the abuse and deceit which the devil had employed in establishing such a carnal presence of Christ as had been taught and held for more than six hundred years, thought it unlawful to disguise their sentiments, since that view implied an execrable idolatry, in that Jesus Christ was worshipped as enclosed in the bread. Now, as it was very difficult to remove this opinion, `which had been so long rooted in the hearts of men, they applied all their talents to bring it into discredit, showing how gross an error it was not to recognize what is so clearly declared in Scripture touching the ascension of Jesus Christ, that he has been received in. his humanity into heaven, and will remain there until be descend to judge the world. Meantime, while engrossed with this point, they forgot to show what presence of Jesus Christ ought to be believed in the Supper, and what communion of his body and blood is `there received.
57. LUTHER IMPUGNS THEIR VIEWS.
Luther thought that they meant to leave nothing but the bare signs without their spiritual substance. Accordingly he began to resist them to the face, and call them heretics. After the contention was once begun it got more inflamed by time, and has thus continued too bitterly for the space of fifteen years or so without the parties ever listening to each other in a peaceful temper. For though they once had a conference, there was such alienation that they parted without any agreement. Instead of meeting on some good ground, they have always receded more and more, looking to nothing else than to defend their own view and refute the opposite.
58. ATTEMPTED RECONCILIATION.—CAUSE OF FAILURE.
We thus see wherein Luther failed on his side, and ZWINGLI and Œcolompadius on theirs. It was Luther's duty first to have given notice that it was not his intention to establish such a local presence as the Papist's dream; secondly, to protest that he did not mean to have the sacrament adored instead of God; and lastly, to abstain from those similitudes so harsh and difficult to be conceived, or have used them with moderation, interpreting them so that they could not give rise to any scandal. After the debate was moved, he exceeded bounds as well in declaring his opinion, as in blaming others with too much sharpness of speech. For instead of explaining himself in such a way as to make it possible to receive his view, he, with his accustomed vehemence in assailing those who contradicted him, used hyperbolical forms of speech very difficult to be borne by those who otherwise were not, much disposed to believe at his nod. The other party also offended, in being so bent on declaiming against the superstitious and fanatical opinion of the Papists, touching the local presence of Jesus Christ within the sacrament, and the perverse adoration consequent upon it, that they labored more to pull down what was evil than to build up what was good; for though they did not deny the truth, they did not teach it so clearly as they ought to have done. I mean that in their too great anxiety to maintain that the bread and wine are called the body of Christ, because they are signs of them, they did not attend to add, that though they are signs, the reality is conjoined with them, and thus protest, that they had no intention whatever to obscure the true communion which the Lord gives us in his body and blood by this sacrament.
-John Calvin, Short Treatise on the Supper of our Lord: In Which Is Shown Its True Institution, Benefit, and Utility, 1540. (Thanks, dear brother Dan.)