By Lee Palmer Wandel
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Extra resources for A Companion to the Eucharist in the Reformation
Confessions and Catechisms of the Reformation (Grand Rapids, 1991), p. 151. introduction 11 For some scholars for whom Christ is “present” in the Mass, on the other hand, all (other) forms of “Supper” are “empty”: Christ cannot be present where neither priestly office nor the mystery of transubstantiation occurs. For each Church, Christ’s “presence” is “real”—as it is not “real” in another liturgy—experienced, authentic, palpable, sensible, known. This volume would not be possible without movements towards dialogue in theology, liturgics, and Reformation scholarship.
Beginning in the twelfth century, stories proliferated about miracles performed by or in behalf of consecrated hosts. 49 Theologians in the second half of the twelfth century relished these stories and used them as proof of the real presence. In fact, most of the stories that we have from this period were preserved in the lectures of the Parisian masters. The stories are not just traditional tales handed down from the golden age of the past, but are presented as firsthand accounts of recent events.
The medieval inheritance 21 wandering preachers rather than from the local parish priest. Since the livelihood of the secular clergy largely depended on parochial support, considerable friction developed between the secular clergy and the friars. Starting with the Fourth Lateran Council, canon law emphasized the necessity of confessing to one’s own parish priest and of communicating in one’s own parish. 20 Formal exclusion from the sacraments of the Church, especially sacramental communion, constituted the heart of the practice of excommunication.
A Companion to the Eucharist in the Reformation by Lee Palmer Wandel