wheten] wheate [1573]
Aboute . . .
starch. Cf. CWM 8/1.117/14–16. In pondering how long
flour preserves its nature, Aquinas takes no firm stand: "And because
starch comes of corrupted wheat, it does not seem as if the body of
Christ could be made of the bread therefrom , although some
hold the contrary" (Summa III, Q. 74, Art. 3,
Reply to Obj. 4). According to Tyndale, Oxford theologians were still
debating the topic.
More [1531]
worsheped] ed., worspeped [1531], worshipped [1573]
sacrament shuld not
be worsheped. Cf. CWM 6/1.354/ 23–25.
Worshepe [1531]
Tindale [1531]
They saye . . .
fayth therin. Cf. CWM 8/1.367/22–24.
worshuppynge] ed., worshuppnge [1531], worshippyng [1573]
the onlye
worshuppynge of the sacrament. Luther actually taught that
adoration of the Eucharist, although not commanded, cannot in fact be
withheld. Cf. The Adoration of the Sacrament,
1523 (WA 11.432–56, esp. 445–49; LW 36.275–305, esp. 293–96). Tyndale
argues against such adoration, from biblical arguments
(180/32–181/4) and by analyzing belief (181/5—10n). (JW)
181/5–10 The true worshipping of the Sacrament, is to beleue that it is a
true signe that Christ suffered death for vs.[1573]
For ... is
true. Tyndale applies to the relation of faith and the
sacrament the medieval commonplace of faith's different relations to its object. Based on Augustine (see below), it was held
that credere Deo means accepting what God says,
and credere Deum
is believing that God exists, while credere in Deum is to give oneself over lovingly
to God. Peter Lombard cited Augustine on this
distinction (Sentences, Bk. 3, Dist.
23, Ch. 4), and thereby transmitted a textbook theme to later medieval
theologians, e.g. Aquinas (Summa II—II, Q. 2,
Art. 2). For Tyndale, the sacrament is believed as valid testimony (credere sacramento), but one does not give
oneself in loving trust to the sacrament itself (not credere in sacramentum ), which is
analogous to what Augustine had said about
believing
Paul and Peter, but
not believing in them. Cf. Tractates on the Gospel of John
(AD 406–7, 419–24) Tr. 29, Par. 6 (CCL 36.287; 1NPNF 7.185).
Tyndale goes on, as above at 173/16–24, to apply this distinction to the
church by admitting that one believes the church, but not in the church, which agrees with the Nicene
Creed's distinction in wording between Credo in Deum
Patrem . . . in unum Dominum ... in Spiritum Sanctum and Credo unam, sanctam , . . . ecclesiam.
The Creed thus expresses self-donation in faith to the triune God but
only ascertains in faith the existence of the one, holy church. (JW)
It is . . .
wyll folow. Cf. CWM 8/1.117/27–118/3.