Apology Parts 31-37: Commentary

At issue in this article is the joint use of the terms "Mass" and "sacrifice." Melanchthon acknowledges that the early Church Fathers called the Mass a sacrifice. But the Roman Church had come to view the "sacrifice of the Mass" as a sacrifice to effect salvation and grace. Melanchthon points out that grace and salvation come to us in the mass and the eucharist (a Greek word literally meaning "thanksgiving") because of the "one sacrifice for all" of Jesus on Calvary's cross.

Melanchthon asserts that not only the Scriptures but the very Church Fathers are in agreement with the Lutheran position.

Apology (Part 32): Of the Use of the Sacrament and Sacrifice

In Rome, the Lord's Supper had become a good work, a fellowship of people. It was seen as a renewal of Christ's sacrifice, as if Christ were being crucified anew each week. This abuse likely led to the Reformed view that the bread and wine merely represented the body and blood. (Lutherans believe the body and blood are "in, with, and under" the bread and wine.)

Melanchthon reaffirms Luther's teaching that the Sacraments are elements together with the Word that offer grace and forgiveness of sins. Through Word and Sacrament the Holy Spirit creates and strengthens faith.

I am often asked, "If baptism creates faith, why not just mass baptize everyone?" The key is that the sacraments without the Word of God are merely ceremonies and rites. The Word of God gives the sacraments their power. In the absence of the Word, the rite is purely ceremonial. Thus we use the Word and also encourage the continued use of the Word in worship and private study.

Apology (Part 33): Of the Term Mass

What is the "Mass?" Rome believed it was a sacrifice. One sacrifices an amount of time in the week (today roughly an hour), a portion of one's bounty (today we say "time, talent, and treasure"), and quite regularly in Luther's day each day there was a mass and almost all masses included the Eucharist. (It has been noted that the late Vince Lombardi stopped for Mass each morning before going to practice.)

Melanchthon goes back to the meanings of words, namely Leitourgia (a Greek word) and misbeach (a Hebrew word). Rome contended that these words denoted sacrifice. But Leitourgia means service and, as Melanchthon points out, has a companion word omitted, a phrase which then contends that the "liturgy" is a part of the priesthood of all believers. The word misbeach is Hebrew for "altar," which is what the Roman camp stated "Mass" came from (many Catholics may recognize their prayer books being called "missals"). In Hebrew this denotes a joint contribution. Of course, Melanchthon points out that some believe "missa" comes from the Latin "remissio," hence the remission of sins. Melanchthon believes this view also supports the Lutheran teaching, that the Mass is not a sacrifice but where the believer receives remission of sins through the "sacrifice once, for all."

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