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The Institutes of the Christian Religion
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[633] Compare together Ambrose on those who are initiated in the sacraments (cap. 9) and Augustine, De Trinitate, Lib. 3 cap. 10, and it will be seen that both are opposed to transubstantiation.
[634] Calvin, though tactfully refraining from any mention of Luther (whom he held in high regard), obviously has reference to that view of the presence of Christ in the Lord’s Supper historically associated with the Lutheran tradition–a view which has often been called (in contradistinction to transubstantiation) “consubstantiation.” Whereas “transubstantiation” means a change of the substance of the bread and wine into the substance of Christ’s body and blood, “consubstantiation” means that the substance of the bread and wine is accompanied by the substance of Christ’s body and blood. Perhaps three references from Lutheran tradition will suffice to support the contention that this view has been held by that tradition. In his Large Catechism, Martin Luther asserted: The Sacrament of the Alter is the true body and blood of our Lord Jesus Christ, in and under bread and wine, instituted and commanded by the Word of Christ to be eaten and drank by us Christians. In the negative division of Article 7 of the Formula of Concord (1584), two sections are particularly relevant: Section 5. (We reject and condemn the erroneous article) That the body of Christ in the Holy Supper is not received by the mouth together with the bread, but that only bread and wine are received by the mouth, while the body of Christ is taken only spiritually, to wit, by faith. Section 11. (We reject and condemn the erroneous article) That Christ’s body is so confined in heaven that it can in no mode whatever be likewise at one and the same time in many places, or in all the places where the Lord’s Supper is celebrated. Those theologians who followed in the Lutheran tradition (e.g., David Hollaz and Heinrich Schmid) frequently expressed this view in the following manner: In with, and under the bread and wine, Christ presents His true body and blood to be truly and substantially eaten and drank by us.
[635] Gen. 17:10; Exod. 12:11; 17:6; 1 Cor. 10:4.
[636] Exod. 3:2; Psalm 84:8; 42:3; Mt 3:16.
[637] French, “Certes si on ne veut abolir toute raison, on ne peut dire que ce qui est commun à tous sacremens n’appartienne aussi à la Cene.”–Certainly if we would not abolish reason altogether, we cannot say that that which is common to all the sacraments belongs not also to the Supper.
[638] The French adds, “Je di si Jesus Christ est enclos sous chacun des deux signes.”–I mean, if Jesus Christ is included under each of the two signs.
[639] The French adds, “En lisant nos ecrits, on verra incontinent combien ces calomnies sont vilaines et puantes.”–In reading our writings, it will at once be seen how vile and foul these calumnies are.
[640] Thus Augustine, speaking of certain persons, says: “It is strange, when they are confined in their straits, over what precipices they plunge themselves, fearing the nets of truth” (Aug. Ep. 105).
[641] That the dogma of those who place the body of Christ in the bread is not aided by passages from Augustine, or the authority of Scripture, is proved here and sec. 29-31. There is no ambiguity in what he says, De Civit. Dei, 16, cap. 27. In Psal. 26 et 46. In Joann. Tract. 13, 102, 106, 107, &c.
[642] The French adds, “Car la figure seroit fausse, si ce qu’elle represente n’estoit vray.”–For the figure would be false, if the thing which it represents were not real.
[643] The French adds, “veu qu’ils confessent que nous l’avons aussi bien sans la Cene;”–seeing they acknowledge that we have him as well without the Supper.
[644] French, “Il faisoit Jesus Christ homme en tant qu’il est Dieu, et Dieu en tant qu’il est homme.”–He made Jesus Christ man, in so far as he is God, and God in so far as he is man.
[645] See Bernard in Cant. Serm. 74, 75; et Trad. de Gratia et Liber. Arbit.
[646] See August. Cont. Liter. Petiliani, Lib. 2 c. 47, et Tract. in Joann.
[647] See Calvin de Cœna Domini. Item, Adv. Theol. Paris. Item, Vera Eceles. Reform. Ratio.
[648] The reference is to Gregory I (frequently referred to as Gregory the Great), bishop of Rome from 590 to 604.
CHAPTER 18 OF THE POPISH MASS. HOW IT NOT ONLY PROFANES, BUT ANNIHILATES THE LORD’S SUPPER.
[649] Vid. Calv. Ep. de Fugiend. Illic. Sacris. Item, De Sacerdotiis Eccles. Papal. Item, De Necessitate Reform. Eccles. Item, Epist. ad Sadoletum
[650] The French adds, “qui ont parlé un petit plus passablement que leur successeurs qui sont venus depuis;”–who have spoken somewhat more tolerably than their successors who have come since.
[651] Heb. 5:5-10; 7:17; 21; 9:11; 10:21; Ps. 110:4; Gen. 14:18.
[652] Heb. 9:11-12, 26; 10:10, 14, 16.
[653] The French of this sentence is, “Car combien que ceux qui sont les plus effrontées entre les Papistes fassent un bouclier des anciens docteurs, abusant faussement de leurs tesmoignages, toutesfois c’est une chose claire comme le soleil en plein midi, que ce qu’ils font est tout contraire a l’usage ancien: et que c’est un abus qui est venu en avant du temps que tout etoit depravé et corrompu en l’Eglise.”–For although those who have the most effrontery among the Papists make a shield of the ancient doctors, falsely abusing their testimony, it is clear as the sun at noon-day, that what they do is quite contrary to ancient practice, and that is an abuse which immediately preceded the time when everything was depraved and corrupted in the Church.
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