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KEY Commentary Side Textual Bibliographic Scriptural
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& be no lesse
cristen then before though ye haue them in
dirision vn to youre awne damnacion. And many because they
come to Christ for fleshly liberte and not for loue of the
trouth / fall as it becometh them / vnder youre handes: as
Iudas & Balam / which at the begynnynge take christes
parte / but aftirward when they finde ether losse or no
vauntage they gett them vn to the contrary part
and are by profession the most cruelle ennimies &
sotellest persecuters of the trouth.
Loke Master More and rede and marke well.
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163/23–26
seruinge . . .
then to eate. Cf. Rom. 14.15, 20.
163/28–29
with out . . .
commaundementes. Cf. 1 Cor. 7.2.
163/30
serue a mans
neyboure. Cf. 1 Cor. 7.32–34. Tyndale's NT relates both
celibacy and marriage to service of the neighbor in the sidenote to 1
Cor. 7.26 (Wallis 355;TNT 250).
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vij.
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164/1
prestes to liue
chaste. Tyndale corrects the multiple misunderstandings underlying More's claim that continence befits a sacramental
minister (CWM 6/1.311/34–312/1, 312/26–29). Marital sex is
more holy than numerous ritual objects. Matt. 15.17–20
gives a new basis for defilement in the
disposition of the heart. Regarding the Eucharist, it is traditional
doctrine that the hands and teeth do not affect Christ, whose natural
body can no longer suffer. In any case, the law of celibacy occasions
sins that More should see as more defiling than marital sexuality.
(JW)
The laity were expected to abstain from sexual intercourse for three days
before receiving Communion. Because of the emphasis on the transcendence
of the sacrament, as well as the practical implications for
their marital relationship, most received only on Easter , cf.
Marshall 159–63, 185.
164/1–2
prestes . . .
sacramentes. Cf. CWM 6/1.311/35–312/1 and 6/1.3x2/26–29.
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In the .vij. he saith / that he hath holy saintes and holy
counsels
on his side. Name the sayntes and proue it.
Name the counsells and the holy prelates there of. Thou
shalt shew me no nother popes or
cardenales / then soch as we haue now / that
wyll obey nother god
ner man / or any law made by god or man: but
compell all men to
folow them / strengthynge their kingdome with
the multitude of all misdoars.
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164/6–8
handes . . .
vnwashe. Cf. Matt. 15.17–20.
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He saith also that good and bad worshepe saintes / the good
well
and the bad evell. How cometh it then / that ye
shew not the difference & teach to doo it wel? I se but
one facion amonge all the popish.
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164/10
christes natural
body. Tyndale rejects an excessively materialistic
understanding of the Eucharist, such as Berengar of Tours (c999–1088)
was made to affirm in 1059, "I believe that the bread and wine which are
laid on the altar are after the consecration not only a sacrament but
also the true body and blood of our Lord Jesus Christ, and
they are physically taken up and broken in the hands of the priest and
crushed by the teeth of the faithful, not only sacramentally, but in
truth" (quoted by Lanfranc, Liber de corpore et sanguine domini, (c1059–62) (PL 150.410–11, tr. by Rubin
19–20; Latin in 2on49). The crude philosophical realism of this formula
was modified by a Lateran synod of 1079, which introduced the
term "substance" into the account of the Eucharistic presence
(Neuner-Dupuis 1501). Aquinas quotes the earlier statement
and comments, "[T]he breaking and the crushing with the teeth is to be
referred to the sacramental species, under which the body of Christ
truly is" (Summa III, Q. 77, Art. 7, Reply to
Obj. 3). (JW)
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And finally he saith he is not bounde to answere vn to the
reasons
and scripture that are layde agenst them. It is
ynough to proue their part / that it is a comen custume and
that soch a multitude doo it / and so by his doctrine the
turkes are in the right waye.
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viij.
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