Religious Nonconformity and Social Conflict: Philip Gammon's Star Chamber Story

1981 ◽  
Vol 13 (4) ◽  
pp. 331-346
Author(s):  
Joseph S. Block
Keyword(s):  
Social Conflict ◽  
Body Of Christ ◽  
The Real ◽  
Real Presence ◽  
Star Chamber ◽  
Illegal Activities ◽  
Religious Nonconformity

In the summer of 1536 several officials and other residents of the Devonshire town of Axminster brought suit in the Court of Star Chamber against a shoemaker named Philip Gammon. They alleged in their Bill of Complaint that Gammon was infected with diverse points and articles of heresy. Chief among these was that Gammon, on a number of occasions, had rejected the Real Presence in the Sacrament of the Altar, saying that “It is not the very body of Christ, but it is a sign and in itself a very piece of bread.”The case is unique in its time. It is the only action for heresy taken up by the Henrician Court of Star Chamber, a tribunal which normally heard matters touching the enforcement of statute law or breaches of the peace. Familiar with the legal terrain, the plaintiffs also accused Gammon of resisting arrest, threatening a crown officer with a knife, and disobeying royal warrants and commands. Lastly, they asserted that the defendant had been maintained in his illegal activities by the politically potent Carew family, thereby raising before members of the court the specter of the overmighty subject, a haunting prospect to loyal Henrician councillors.

Martin Luther and the Eucharist

1983 ◽  
Vol 36 (4) ◽  
pp. 447-461 ◽  
Author(s):  
John Stephenson
Keyword(s):  
Jesus Christ ◽  
Martin Luther ◽  
The Body ◽  
Body Of Christ ◽  
Son Of God ◽  
The Real ◽  
Real Presence ◽  
The Reformation ◽  
Bodily Presence ◽  
The Church

Several years before the mode of Christ's eucharistic presence became a controverted issue which would presently provoke a lasting schism among the Churches of the Reformation, Luther could unaffectedly propound the traditional dogma of the bodily presence of Christ in the Sacrament of the Altar as a necessary consequence of the evangelical quest for the sensus grammaticus of the words of institution. The same exegetical method which led to his reappropriation of the doctrine of the justification of the sinner ‘by grace, for Christ's sake, through faith’ obliged him to confess that ‘the bread is the body of Christ’. Already here, in the mordantly anti-Roman treatise On the Babylonian Captivity of the Church, Luther has laid his finger on the model in terms of which he will understand the real presence to the end of his days: the consecrated host is the body of Christ, just as the assumed humanity of jesus Christ is the Son of God. The displacement of the scholastic theory of transubstantiation by the model of the incarnate person illustrates the Reformer's allegiance to the Chalcedonian Definition: ‘Luther is really replacing Aristotelian categories by those derived from Chalcedonian christology, to which he remained faithful: “unconfusedly, unchangeably, indivisibly, inseparably”.’ While the doctrine of the real presence moved from the periphery to the centre of Luther's theology and piety as the 1520s wore on, his conception of the modality of the eucharistic presence remained constant throughout.

Philosophy and the Good Life: Hume's Defence of Probable Reasoning

Dialogue ◽  
1996 ◽  
Vol 35 (3) ◽  
pp. 485-504
Author(s):  
David Owen
Keyword(s):  
Good Life ◽  
The Body ◽  
Body Of Christ ◽  
The Good Life ◽  
The Real ◽  
Real Presence ◽  
Probable Reasoning

At the beginning of his section “Of Miracles,” Hume mentions an argument of Dr. Tillotson. The doctrine of “the real presence” seems contradicted by our senses. We see a piece of bread, but are asked to believe it consists in the substance of the body of Christ.

The body of Christ—An Intersubjective Interpretation

Horizons ◽  
2004 ◽  
Vol 31 (1) ◽  
pp. 7-21 ◽  
Author(s):  
Joseph A. Bracken
Keyword(s):  
Human Nature ◽  
The Body ◽  
Karl Rahner ◽  
Body Of Christ ◽  
Christian Belief ◽  
Good Sense ◽  
The Real ◽  
Real Presence ◽  
Process Oriented ◽  
The Church

ABSTRACTIn this essay the author rethinks the provocative remarks of Karl Rahner about the overall symbolic character of reality in his essay “The Theology of Symbol.” While conceding the inevitable differences in perspective between a Thomistic metaphysics of Being and process-relational philosophy, the author explains how Rahner's “theses” on symbolism likewise make good sense within the context of his own process-oriented metaphysics of intersubjectivity as developed in previous publications. Then he applies this Rahnerian/neo-Whiteheadian scheme to the analysis and explanation of Christian belief in the Incarnation of the Divine Word in the human nature of Jesus, the Real Presence of the risen Christ in the Eucharist, and the Church as the Mystical Body of Christ.

Aristotle and the Sacrament of the Altar: A Crisis in Medieval Aristotelianism

1991 ◽  
Vol 17 ◽  
pp. 195-249 ◽  
Author(s):  
Marilyn McCord Adams
Keyword(s):  
Human Nature ◽  
Eleventh Century ◽  
Thomas Aquinas ◽  
The Body ◽  
Body Of Christ ◽  
The Real ◽  
Real Presence ◽  
The Church ◽  
The Way

In the Anglican theological circles in which I move, the doctrine of transubstantiation is apt to be declared guilty by association with its Aristotelian underpinnings, most notably its ‘out-moded’ substanceaccident ontology. These negative assessments, based as they usually are on cursory acquaintance with the theory’s most enthusiastic medieval exponent, Thomas Aquinas, abstract from historical complications. For eleventh-century theologians had already debated the manner of Christ’s presence in the Eucharist: whether it was merely symbolic (as Berengar of Tours was accused of holding) and/or spiritual (as some passages of St. Augustine would suggest); or whether the Body and Blood of Christ were really present in the Eucharist under the forms of bread and wine? Once the Church pronounced in favor of ‘the real presence,’ several competing theories were advanced to explain it: (i) ‘impanation,’ according to which the Body of Christ assumed the substance of the bread, the way the Divine Word assumes Christ’s human nature; (ii) ‘annihilation,’ according to which the substance of the bread is annihilated; (iii) ‘consubstantiation,’ which stipulates that the substance of the bread remains and the Body of Christ coexists with it; and (iv) ‘transubstantiation,’ which says the bread is neither annihilated nor remains, but is converted into the Body of Christ.

Kurshalten im Konflikt: Die an Wittenberg orientierten Siebenbürger Bekenntnisschriften und ihre Begutachtung an deutschen Universitäten (1557–1572)

2020 ◽  
Vol 8 (1) ◽  
pp. 71-88
Author(s):  
Robert Kolb
Keyword(s):  
Lord's Supper ◽  
The Real ◽  
The Third ◽  
Real Presence ◽  
German Universities

Abstract Groups of pastors in Siebenbürgen issued three confessions of faith between 1557 and 1572 – the Consensus Doctrinae (1557), the Brevis Confessio (1561), and the Formula pii consensus (1572) – in which they defended their view of the Lord’s Supper in line with Wittenberg teaching against medieval teaching and against challenges from Swiss Reformed theologians. These documents reflect both conditions in Siebenbürgen and the streams of thinking in the wider environment of Luther’s and Melanchthon’s followers. The Brevis Confessio was published with memoranda from four German universities and letters from several theologians supporting its formulations. The first two documents largely tend toward Luther’s expression of the doctrine of the real presence, while the third uses language employed by both Wittenberg teachers, avoiding controversial expressions. This last confession strives toward consensus among the followers of the Wittenberg preceptors.

The real presence

1955 ◽  
Vol 22 (2) ◽  
pp. 52-59
Author(s):  
John Howat
Keyword(s):  
The Real ◽  
Real Presence

The Real Disaster Is Above Ground: A Mine Fire & Social Conflict.

1991 ◽  
Vol 78 (1) ◽  
pp. 395
Author(s):  
Edward J. Davies ◽  
J. Stephen Kroll-Smith ◽  
Stephen Robert Couch
Keyword(s):  
Social Conflict ◽  
The Real ◽  
Mine Fire

The Doctrine of Transubstantiation in Durand's Rationale

Traditio ◽  
1996 ◽  
Vol 51 ◽  
pp. 308-317
Author(s):  
Timothy M. Thibodeau
Keyword(s):  
Thirteenth Century ◽  
Recent Article ◽  
The Body ◽  
Final Word ◽  
The Real ◽  
Eucharistic Theology ◽  
Real Presence ◽  
Fourth Lateran Council

In a recent article on the medieval dogma of transubstantiation, Gary Macy builds upon the works of Hans Jorissen and James F. McCue to question the validity of Jaroslav Pelikan's claim that “at the Fourth Lateran Council in 1215, the doctrine of the real presence of the body and blood of Christ in the Eucharist achieved its definitive formulation in the dogma of transubstantiation.” Macy demonstrates that through most of the thirteenth century, the majority of theologians did not, in fact, consider Lateran IV's decree the final word on eucharistic theology. The debate over precisely how the real presence of Christ occurred in the eucharist was far from closed.

La Espiritualidad eclesial de la Eucaristía, Corpus Christi

Augustinus ◽  
2017 ◽  
Vol 62 (3) ◽  
pp. 375-394
Author(s):  
Vittorino Grossi ◽  
Keyword(s):  
Human Condition ◽  
Second Vatican Council ◽  
The Real ◽  
Corpus Christi ◽  
Real Presence ◽  
Vatican Council ◽  
The Human Condition

The article presents St. Augustine’s concept of the Eucharist, relating it to the ecclesiological dimension that the concept of corpus Christi can have, showing its link with the paupers, since the Incarnate Word became pauper when assuming the human condition. Reference is also made to the charitable work of Giacomo Cusmano (1804-1885), as well as medieval controversies about the real presence of Christ in the Eucharist, and its evolution until the Second Vatican Council.

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