The complete works of Ralph Waldo Emerson: with a biographical introduction, and notes, and a general index. Vol. 11 Miscellanies

Ralph Waldo Emerson, The Works of Ralph Waldo Emerson, vol. 11 (Miscellanies) [1909]

Edition used:

The Works of Ralph Waldo Emerson, in 12 vols. Fireside Edition (Boston and New York, 1909).

  • Author: Ralph Waldo Emerson

    • About this title:

    Vol. 11 of the 12 volume Fireside edition of the works of Emerson.

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    The text is in the public domain.

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    NOTE.

    THE first five pieces in this volume, and the Editorial Address from the “were published by Mr. Emerson, long ago. The speches at the John Brown, the Walter Scott, and the Free Religious Association meetings were published at the time, no doubt with his consent, but without any active co-operation on his part. The “Fortune of the Republic” appeared separately in 1879: the rest have never ben published. In none was any change from the original form made by me, except in the “Fortune of the Republic,” which was made up from several lectures for the occasion upon which it was read.

    J. E. CABOT.

    THE LORD'S SUPPER.
    sermon delivered before the second church in boston september 9, 1832

    THE LORD'S SUPPER.

    The Kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.—Romans xiv. 17.

    IN the history of the Church no subject has been more fruitful of controversy than the Lord's Supper. There never has been any unanimity in the understanding of its nature, nor any uniformity in the mode of celebrating it. Without considering the frivolous questions which have been lately debated as to the posture in which men should partake of it; whether mixed or unmixed wine should be served; whether leavened or unleavened bread should be broken;—the questions have been settled differently in every church, who should be admitted to the feast, and how often it should be prepared. In the Catholic Church, infants were at one time permitted and then forbidden to partake; and, since the ninth century, the laity receive the bread only, the cup being reserved to the priesthood. So, as to the time of the solemnity. In the Fourth Lateran Council, it was decreed that any believer should communicate at least once in a year,—at Easter. Afterwards it was determined that this Sacrament should be received three times in the year,—at Easter, Whitsuntide and Christmas. But more important controversies have arisen respecting its nature. The famous question of the Real Presence was the main controversy between the Church of England and the Church of Rome. The doctrine of the Consubstantiation taught by Luther was denied by Calvin. In the Church of England, Archbishops Laud and Wake maintained that the elements were an Eucharist, or sacrifice of Thanksgiving to God; Cudworth and Warburton, that this was not a sacrifice, but a sacrificial feast; and Bishop Hoadley, that it was neither a sacrifice nor a feast after sacrifice, but a simple commemoration. And finally, it is now near two hundred years since the Society of Quakers denied the authority of the rite altogether, and gave good reasons for disusing it.

    I allude to these facts only to show that, so far from the supper being a tradition in which men are fully agreed, there has always been the widest room for difference of opinion upon this particular. Having recently given particular attention to this subject, I was led to the conclusion that Jesus did not intend to establish an institution for perpetual observance when he ate the Passover with his disciples; and, further, to the opinion, that it is not expedient to celebrate it as we do. I shall now endeavor to state distinctly my reasons for these two opinions.

    I. The authority of the rite.

    An account of the last supper of Christ with his disciples is given by the four Evangelists, Matthew, Mark, Luke, and John.

    In St.