It was Luther's first extended statement of his view of the Lord's Supper. As such it is very significant, not only because of what he says, but also because of what he does not say. There is no reference at all to that which was then distinctive of the Church's doctrine, the sacrifice of the mass. Luther has already abandoned this position, but is either too loyal a church-man to attack it or has not as yet found an evangelical interpretation of the idea of sacrifice in the mass, such as he gives us in the later treatise on the New Testament[5]. However, already in this treatise he gives us the antidote for the false doctrine of sacrifice in the emphasis laid upon faith, on which all depends[6]. The object of this faith, however, is not yet stated to be the promise of the forgiveness of sins contained in the Words of Institution, which are a new and eternal testament[7]. The treatise shows the influence of the German mystics[8] on Luther's thought, but much more of the Scriptures which furnish him with argument and illustration for his mystical conceptions. Christ's natural body is made of less importance than the spiritual body[9], the communion of saints; just as in the later treatise on the New Testament the stress is placed on the Words of Institution with their promise of the forgiveness of sins. Luther does not try to explain philosophically what is inexplicable, but is content to accept on faith the act of the presence of Christ in the sacrament, "how and where,--we leave to Him."[10] Of interest is the emphasis on the spiritual body, the communion of saints. Luther knows that although excommunication is exclusion from external communion, it is not necessarily exclusion from real spiritual communion with Christ and His saints[11]. No wonder, then, that he can later treat the papal bull with so much indifference; it cannot exclude him from the communion of saints. The treatise consists of three main divisions: sections 1 to 3 treating of the outward sign of the sacrament; sections 4 to 16, of the inner significance; sections 17 to 22, of faith. Added to this is the appendix on the subject of the brotherhoods or sodalities, associations of laymen or charitable and devotional purposes. Of these there were many at this time, Wittenberg alone being reported as having twenty-one. Luther objects not only to their immoral conduct, but also to the spiritual pride which they engendered. He finds in the communion of saints the fundamental brotherhood instituted in the holy sacrament, the common brotherhood of all saints. The modern world needs to have these truths driven home anew, and, barring a few scholastic phrases here and there, cannot find them better expressed than in the remarkably elevated and devotional language of Luther in this treatise.