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Additional info for A Companion to the Eucharist in the Reformation
These problems, again, were not just theoretical. 31 Gradually a more precise vocabulary emerged to describe the presence of Christ on the altar. Hugh of St. Victor, in his De sacramentis Christianae fidei, explained that it was the substance of the bread and the wine that changed into the substance of the body and the blood of Christ. 34 The accidents of the bread and the wine meanwhile remain miraculously unsupported by any substance. 36 Peter summarized the fairly sophisticated use of Aristotelian categories of his time.
Some scholars from traditions celebrating the Supper speak of “the Mass” still in the very language theologians formative of their tradition took up to repudiate parts of or all of it. 29 Question 76, The Heidelberg Catechism, in Mark A. , 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.
1010–1089), responded by accusing Berengar of denying the reality of the presence of Christ in the Eucharist, and thus undermining the efficacy of the ritual. Hugh of Langres (d. 1050), for example, insisted that bread and wine must be changed for the Eucharist to be salvific, 26 This summary of eucharistic theology is dependent upon Macy, “Eucharistic Theology,” in A Companion. 3015–20, ed. C. Huygens, Corpus christianorum, continuatio mediaevalis 84 (Turnhout, 1988), p. 183. See Charles Radding and Francis Newton, Theology, Rhetoric, and Politics in the Eucharistic Controversy 1078–1079: Alberic of Monte Cassino Against Berengar of Tours (New York, 2003), p.