Martin Luther, “Luther’s Works: Word and Sacrament III”, American Edition, Vol. 37, Fortress Press, 1961.

“To the retort that the sacrament would be unnecessary if Christ were available everywhere, Luther replies that though God is everywhere, he is not everywhere for us! We are to find him where he bids us seek him.” (Introduction, p. 6)

“For it is difficult to believe that a body is at the same time in heaven and in the Supper. So I praise my fanatics that for once they candidly confess the real reason that impels them. … If anything is difficult for a person to believe, let him believe and declare that it is not true…” (p. 75)

“Therefore, St. Paul rightly warns us against this serpent in I Corinthians 10, saying, ‘I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from the simplicity that is in Christ.’” (p. 129)

“If they prove conclusively that God’s power and wisdom extend no farther than the range of our sight, and that he is able to do no more than we can physically see and judge with our eyes or touch with our fingers, then you should join their side.” (p. 209)

“My grounds, on which I rest in this matter, are as follows: The first is this article of our faith, that Jesus Christ is essential, natural, true, complete God and man in one person, undivided and inseparable. The second, that the right hand of God is everywhere. The third, that the Word of God is not false or deceitful. The fourth, that God has and knows various ways to be present at a certain place, not only the single one of which the fanatics prattle, which the philosophers call ‘local.’” (p. 214)

“Thus the one body of Christ has a threefold existence, or all three modes of being at a given place. First, the circumscribed corporeal mode of presence, as when he walked bodily on earth, when he occupied and yielded space according to his size. … Secondly, the uncircumscribed, spiritual mode of presence according to which he neither occupies nor yields space but passes through everything created as he wills. … Thirdly, since he is one person with God, the divine, heavenly mode, according to which all created things are indeed much more permeable and present to him than they are according to the second mode.” (pp. 222-223)

“It is undeniably true that two diverse substances cannot be one substance. … I maintain, …that the read remains; on the other hand, I also maintain …that the body of Christ is present. So against all reason and hairsplitting logic I hold that two diverse substances may well be, in reality and in name, one substance. These are my reasons: First, when we are dealing with the works and words of God, reason and all human wisdom must submit to being taken captive, …, must allow themselves to be blinded and led, directed, taught, and instructed, lest we presume to be God’s judges in his words… … Secondly, if we take ourselves captive to him and confess that we do not comprehend his words and words, we should be satisfied.” (pp. 295-296)

“Of course it is a miraculous sign that Christ’s body and blood are present in the sacrament, yet they are not visibly there. It is enough for us, however, that we perceive through the Word and faith that he is there.” (p. 337)

“In the same way I also say and confess that in the sacrament of the altar the true body and blood of Christ are orally eaten and drunk in the bread and wine, even if the priests who distribute them or those who receive them do not believe or otherwise misuse the sacrament. It does not rest on man’s belief or unbelief but on the Word and ordinance of God–unless they first change God’s Word and ordinance and misinterpret them…” (p. 367)