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so deep an abyss that they openly boast and say whoever is in their brotherhood cannot be condemned, as though baptism and the sacrament, instituted by God Himself, were of less worth and were less certain than that which they have thought out with their darkened minds. Therefore their God will dishonor and blind those who, with their mad conduct and the swinish practices of their brotherhoods, mock and blaspheme His easts, His name, and His saints, to the injury of the common Christian brotherhood, which flowed from the wounds of Christ.

      4. Therefore, for the right understanding and use of the brotherhoods, one must learn to distinguish rightly between brotherhoods. The first is the divine, the heavenly, the noblest, which surpasses all others, as gold surpasses copper or lead—the fellowship of all saints, of which we spoke above46. In this we are all brothers and sisters, so closely united that a closer relationship cannot be conceived, for here we have one baptism, one Christ, one sacrament, one food, one Gospel, one faith, one Spirit, one spiritual body, and each is a member of the other; no other brotherhood is so close. For natural brothers are, to be sure, brothers of one flesh and blood, of one heritage and home, but they must separate and join themselves to others' blood and heritage47. Organized brotherhoods have one roll, one mass, one kind of good works, one festival day, one treasury, and, as things are now, their common beer, common feast and common debauch, but none of these binds men so closely together as to produce one spirit, for that is done by Christ's brotherhood alone.

      Since, then, the greater, broader and more embracing Christ's brotherhood is, the better it is, therefore all other brotherhoods should be so conducted as to keep this first and noblest brotherhood constantly before their eyes, to regard it alone as great, and with all their works to seek nothing for themselves, but do them for God's sake, to entreat God that He keep and prosper this Christian fellowship and brotherhood from day to day. Hence, when a brotherhood is formed, they should let it be seen that its members outstrip other persons in order to do Christianity some special service with their prayers, fastings, alms and good works, and not in order to seek selfish profit or reward, nor to exclude others, but to serve as the free servants of the whole community of Christians.

      If men had such a correct conception, God would restore good order, so that the brotherhoods might not be brought to shame by debauchery. Then God's blessing would follow, so that a general fund might be gathered, with which other men also might be given material aid; then the spiritual and bodily works of the brotherhoods would be done in their proper order. Whoever will not follow this method in his brotherhood I advise to flee from it and let the brotherhood alone; it will do him harm in body and soul.

      But if you say, If the brotherhood is not to give me some special advantage, of what use is it to me? I answer: If you are seeking some special advantage, how can the brotherhood or sisterhood help you? Serve the community and other men by it, as is the nature of love, and you will have your reward for this love without any effort and desire on your part. But if you deem the service and reward of love too small, it is evidence that yours is a perverted brotherhood. Love serves freely and for nothing, therefore God also gives again to it every blessing freely and or nothing. Since, then, everything must be done in love, if it is to please God at all, the brotherhood must also be a brotherhood in love. It is the nature, however, of that which is done in love not to seek its own, nor its own profit, but that of others, and, above all, that of the community.

      5. To return once more to the sacrament; since the Christian fellowship also is at present in a bad way, as never before, and daily grows worse, especially among the rulers, and all places are full of sin and shame, you should not consider how many masses are said, or how often the sacrament is celebrated, or this will make things worse rather than better,—but how much you and others increase in that which the sacrament signifies and in the faith it demands,—for therein alone lies improvement; and the more you find yourself being incorporated into Christ and into the fellowship of His saints, the better it is with you,—that is, if you find that you are becoming strong in the confidence of Christ and of His dear saints, and are certain that they love you and stand by you in all the trials of life and in death, and that you in turn take to heart the shortcomings and lapses of all Christians and of the whole Church, that your love goes out to everyone, and that you desire to help everyone, to hate no one, to suffer with all and pray or them: then will the work of the sacrament proceed aright, then you will often weep, lament and mourn or the wretched condition of Christendom to-day. If, however, you find no such confidence in Christ and His saints, and the needs of the Church and of every fellowman do not trouble or move you, then beware of all other good works, if in doing them you think you are godly and will be saved. Be assured they are only hypocrisy, sham and deceit, or they are without love and fellowship, and without these nothing is good. For the sum of it all is, Plenitudo legis est dilectio, "Love is the fulfilling of the law." [Rom. 13:10] Amen.

A TREATISE CONCERNING THE BAN

1520

      INTRODUCTION

      The ban, or excommunication, is the correlative of communion. Our conception of excommunication depends then, of course, upon our view of what constitutes communion. Luther gives us his view of communion in the preceding Treatise concerning the Blessed Sacrament. From the premise there laid down it follows that excommunication, or the ban, excludes only from external membership in the Church, but cannot really separate a man from the Church if he is in personal fellowship with his Lord48. Sin and unbelief cause this separation from Him, and the real ban, therefore, is put into effect not by the Church, but by the man himself when he sins against God. The ban of the Church cannot even deprive one of the Sacrament, but only of the outward use of it, for it can still be partaken of spiritually. This whole position, of course, is fatal to the Roman Catholic conception of the Church, and we do not wonder that it was vigorously opposed by the hierarchy.

      Of like significance is Luther's advocacy of the separation of the temporal and spiritual powers, practically of Church and State,—the position which he develops later in the Open Letter to the Nobility. But in this treatise, again, Luther shows himself to be anything but the immoral monster his vilifiers have tried to make of him. He is again the man of conscience—will his critics say, "of oversensitive conscience"? Thank God that there were some sensitive consciences in an almost conscienceless age! Luther fears sin more than the ban, and sin has for him more than an ecclesiastical meaning. Sin is not primarily an act against the Church, but an offence against God. This the ban is to teach; it is to be the symbol of God's wrath against sin and it is to be used by the Church only remedially and in love. When so used it becomes the chastening rod of the dear Mother Church, provided it be accepted and borne in this spirit.

      Why, then, did not Luther bear his own ban in this way? The justification for his subsequent conduct is to be found in two brief but important conditional clauses in this treatise. "God," he says, "cannot and will not permit authority to be wantonly and impudently resisted, when it does not force us to do what is against God or His commandments."49 Again he says, "When unjustly put under the ban we should be very careful not to do, omit, say or withhold that on account of which we are under the ban, unless we cannot do so without sin and without injury to our neighbor."50 God and his neighbor were for Luther the actors which made it necessary for him to speak and act, when for selfish reasons he would often rather have remained passive.

      The inception of our treatise is to be found in a sermon preached in Wittenberg in the spring of 1518. Luther's pastoral concern for his people made it necessary for him to speak on this subject in order to quiet the consciences both embittered and distressed by the wanton and unjust use of the power of excommunication. Added to this must have been his own personal interest in the ban certain to fall on him. In a letter to Link51, dated July 10, 1518, he speaks of having preached a sermon on the power of the ban which produced general consternation and fear that the ire enkindled by the XCV Theses would start afresh. He had desired a public disputation on the subject, but the Bishop of Brandenburg persuaded him to defer the matter. Under date of September 1st, Luther writes Staupitz52 that because his sermon had

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