there remayneth
bred and wine. Cf. CWM 6/1.353/37–354/2. More discusses here,
not Tyndale on sacramentarianism, but Luther on consubstantiation. In
his anonymous pamphlet Maynung vom
Nachtmal (1526), the Swiss reformer Leo
Jud tried to show a similarity between Luther and Erasmus on
the Eucharist, but the latter protested in Ep. 1708, To the Swiss
Confederacy, Basle, 15 May 1526 (Allen 6.337–42; not yet in CWE); Ep.
1737, To Conrad Pellican, <Basle>, <c. 27 August 1526>
(Allen 6.382–84, esp. nn 1, 5; not yet in CWE).
Tyndale does not enter into exegetical debate over the literal or
figurative
meaning of "is" in the words of institution,
and he does not argue from Christ's Ascension as definitively placing
his body in heaven. Both of these are of major importance in documents
of Zwinglian provenance, such as Cornelisz Hoen, "A Most Christian Letter," published by Zwingli in 1525, now in Oberman, Forerunners
268–76. Zwingli's section on the Eucharist is found in Commentary on True and False Religion (1525), ed.
Samuel Macauley Jackson and Clarence Nevin Heller (Durham, NC: Labyrinth,
1981), 198–253, esp. 206–16. See also Zwingli's On the
Lord's Supper (1526), in Zwingli and
Bullinger, ed. G.W. Bromily, LCC 24
(Philadelphia: Westminster, 1953) 185–238.
A concise secondary presentation is Gottfried W.
Locher, Zwingli's Thought, Studies in
the History of Christian Thought 25 (Leiden: Brill, 1981) 220–28. For
Luther's main responses to Zwingli and his allies, cf. 63/31n. (JW)
Although he assigns the Eucharist first place among the traditional seven
sacraments in Obedience, Tyndale gives only one
paragraph to "The sacrament of the body and bloud of Christe" while he
devotes five sections to Penance (M6v—O1v). For Tyndale, the Eucharist
reminds the faithful of the promise of forgiveness (Obedience
M1v); it is a sign of Christ's last will and testament (1
John
H3). Tyndale asserts that the chalice was removed from the laity
because the taste of wine would make it harder for them to believe in transubstantiation. For the same reason, the communion
wafer is made as unlike ordinary bread as possible (180/25–27; 1 John
H5v). Tyndale repeats that "the fyue wittes" prove that bread and
wine remain after consecration (
Matthew
p1v). This passage was omitted from the posthumous edition of 1537
because it was contrary to the Ten Articles of 1536. Finally, Tyndale
outlines three positions on the Eucharist: Catholic transubstantiation,
Lutheran consubstantiation, and, his own preference, Zwinglian memorial
(Sacraments C6v—C8). For denying
transubstantiation, Anne Askew was burnt at the stake under Henry VIII in 1546 (Foxe 5.537–50).
More [1531]
Bred [1531]
What . . .
only. Cf. CWM 8/1.117/6–7. Aquinas asserts that the consecrated
bread and wine can physically nourish the recipient: "Although the
sacramental species are not a substance, still they have the virtue of a
substance" (Summa III, Q. 77, Art. 6, Reply to
Obj. 3).
Tindale [1531]
179/16–17
where of . . . soforth. The Victorian editor
silently omits Tyndale's reference to excretory functions (PS 3.178).
For other examples of bowdlerization, cf. 60/6–7n.