* The Roman Catholic doctrine is officially given in the Canons and Decrees of the Council of Trent, Seas. XIII., Oct. 11, 1551 (ii. 128-139). The principal points are:
" In the Eucharist are contained truly, really, sad substantially, the body and blood, togothor with the COIF bid divinity of our Lord Jesus Christ, and consequently the whole Christ "-Can. 1.
" The whole substance of the bread is [converted] into the body," and " the whole substance of the wine into the blood."-Can. 2.
The whole Christ is contained under each species, and under every part of each species, when eepasated."-Can. 8.
" The principal fruit of the moat holy Eucharist is the remission of sins."---Can. b.
" In the Eucharist, Christ is to be adored."-Can. 8." All and each of briet'e faithful are bound to communicate every year."-Can. 9.
" Sacramental confession is to be made beforehand, by those whose conscience is burdened with mortal sin."--Can. 11:
The same view is taught, though lees distinctly, in the Greek Church in the Orthodox Confession q/'
the Eastern Church, Ques. CVL, CVII. (ii. 380-38b); in the Confession of Dositheua (ii. 427-432); in the Longer Catechism of the Eastern Church, quest 310;
"'t uSt i the 1:011l11lbnion / ' A sacraiment, in which the believer, under the forms of bread and wine, partakes of the very Body and Blood of Christ to everleetiug life" (ii. 49b)e The references are to Philip Schaff. TAa Crtcde of Christ andoal. 8 voL.. New York, 1877.
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"The true body end blood of Christ are truly present under the form of bread and wine, and are there communicated to and received by those that eat in the Lord's Supper" (iii. 13).
Afterward Melanchthon changed this article in the edition of 1540, substituting for distribuantur (" communicated ") ezhibemntur (" shown "). This departure occasioned much controversy. The Lutheran doctrine is thus given in the Formula of Concord (1576), Art. VII., Affirmative:
"We believe, teach, and confess that in the Lord's Supper the body and blood of Christ are truly and substantially present, and that they are truly distributed and taken togather with the bread and wine" (iii. 137).
The authoritative teaching of the Reformed Churches is thus given: First Helvetic Confession (1536), XXIII.:
"The bread and wine [of the Supper] are holy, true symbols, through which the Lord offers sad prevents the true communion of the body and blood of Christ for the feeding sad nourishing of the spiritual and eternal life" (iii. 22b).
So also in the Second Helvetic Confession, Cap. XXI. (iii. 291-295).
The French Confession of Faith (1559), XXXVI., =VIII.:
"The Lord's Supper is a witness of the union which we have with Christ, inasmuch as he not only died and rose again for us once, but also feeds and nourishes us truly with his flesh and blood, so that we may be one in him, and that our life may be in common."
" The bread and wine in the sacrament serve to our spiritual nourishment, inasmuch as they show, as to our eight, that the body of Christ is our meat, and his blood our drink"' (iii. 380, 381).
The Scotch Confession of Faith (1560), Art. XXL:"The faithful in the richt use of the Lord's Table do so eat the bodie and drinks the blade of the Lord Jesus that he remains in them and they in him" (iii. 467-474).
The Belgic Confession (1561), Art. XXXV.:"Christ that he might represent unto us this spiritual and heavenly bread bath instituted an earthly and visible bread as a Sacrament of his body, and wine as a Sacrament of his blood, to testify by them unto us, that, as certainly as we receive and hold this Sacrament in our hands, and eat and drink the same with our mouths, by which our life is afterward nourished, we also do as certainly receive by faith (which is the hand and mouth of our soul) the true body and blood of Christ our only Savior in our scale, for the support of our spiritual life" (iii. 428-431).
The Heidelberg Catechism (1563), Ques. 76:"What is it to eat of the crucified body and drink the shed blood of Christ? It is not only to embrace with s believing heart all the sufferings and death of Christ, and thereby to obtain the forgiveness of sins and life eternal, but moreover, also, to be so united more and more to his sacred body by the Holy Ghost, who dwells both in Christ and in us, that although he is is heaven, sad we ere upon the earth, we are nevertheless flesh of his flesh, and bone of his bones, and live and are governed forever by one Spirit, as members of the same body are by the one soul" (iii. 332, 333).
The Thirty-Nine Articles of the Church of England (1562), Art. XXVIII.:
"The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather it is a Sacrament of our Redemption by Christ's death: insomuch that to ouch as rightly, worthily, and with faith, receive the same, the Bread which we break is a [heavenly and spiritual] partaking of the Body of Christ: and likewise the Cup of Blessing is a partaking of the Blood of Christ" (iii. 505).
So the Irish Articles of Religion (1615; iii. 542, 543).The Westminster Confession of Faith (1647), chap. XXIX.:
"The Lord's Supper [is] to be observed for the perpetual remembrance of the sacrifice of himself in his death, the sealing of all benefits thereof with true believers, their spiritual nourishment and growth in him, their further engagement is and to all duties which they owe unto him; and to be s bond and pledge of their communion with him, and with each other, as members of his mystical body."
"Worthy believers do inwardly by faith, really and indeed, yet not carnally and corporally,'but spiritually receive and feed upon Christ crucified, and all the benefits of his death" (iii. 863-687).
The WeatminsterShorterCatechism (1647), Ques.96:"What is the Lord's Supper? A sacrament wherein by the giving and receiving bread and wine, according to Christ's appointment, his death is showed forth, and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all its benefits, to their spiritual nourishment and growth in grace" (iii. 897.
The Confession of the Society of Friends (1675), Thirteenth Proposition:
"The communion of the body and blood of Christ is inward and spiritual, which is the participation of his flesh and blood, by which the inward man is daily nourished in the hearts of those in whom Christ dwells; of which things the breaking of bread by Christ with his disciples was a figure, which they even used in the Church for a time, who had received the substance, for the cause of the weak; even as ' abstaining from things strangled, and from blood'; the washing one another's feet, and the anointing of the sick with oil; all which are commanded with no leas authority and solemnity than the former; yet seeing they are but the shadow of better things, they cease in such as have obtained the substance" (iii. 797).
Reformed Episcopal Articles of Religion (1875), Art. XXVII.:" The Supper of the Lord is a memorial of our Redemption by Christ's death, for thereby we do show forth the
Lord's death till by come. It is also a symbol of the soul's feeding upon Christ. And it is a sign of the communion that we should have with one another " (iii. 823).
IV. The Liturgy in the Churches of the Reformation .-1. Luther and the Lutheran Church: Although Luther hoped for a complete renewal of the whole life of the people by the preaching of a pure gospel, he did not try to attain this end by making his own external arrangement of the 1. Luther's ordinances of public worship. LookFirst Form. ing upon himself as a member of the one Church, and bearing in mind how the people were accustomed to liturgical forms, he concluded to retain as much of the Roman mass as did not conflict with the word of God. His order for the celebration of the Lord's Supper is, therefore,, only to be fully understood by a comparison with the Roman Mass (q.v.). He kept the first part of it almost unchanged as far as the creed; but the introduction of a sermon at this point made a sharp division between the misam catechtcmenprtcm and the offertory and canon which followed. In regard to the offertory of the mesa, Luther declares in his Formula misam (1523) that from that point nearly everything savors of a sacrifice, and that nocordingly, repudiating all that has this meaning, he has retained what is pure and holy. On this basis, he struck out the offertory and the five following prayers, and went on, after the creed and sermon, to (a) the preface of the Roman mesa, somewhat abridged, and then immediately to (b) the words of institution in Latin, beginning, as in the mesa, " Qtti pridie quam pateretur," but leaving out all
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Three years passed between the publication of Luther's Formula misses and his Deutsche Mesas and Ordnung des Gotteadienatea. During this time a number of other services came into use. The earliest German mass known is that composed in
1524 by Kantz, a preacher of Nord2. Luther's lingen. There is a Latin one of 1524
Revised at Nuremberg, which in the followingForm. year began to be used in German with a few changes; this is characterized by the introduction of a German exhortation to the communicants immediately before the Pax. The same feature is found in a Prussian vernacular service of 1525, but is lacking in the Strasburg order of the same year. Luther's new service of 1526 retained his earlier Latin form for week-days, but introduced the German form for Sundays. In the latter the preface was replaced by a paraphrase of the Lord's Prayer and an exhortation supposed to be written beforehand, of which Luther gives an example not intended to be binding; this was no innovation, but a medieval custom, which seems to have arisen in South Germany. During the communion of the people, either a German paraphrase of the Sanctus, or another German hymn, or the Agnus Dei was to be sung, followed by a new German prayer.
Although Luther did not regard the form drawn up by him as in any way generally obligatory, the types appearing in these two services became models for the Lutheran liturgies of the sixteenth century. These Kirchenordnungen may be generally described as follows: At the beginning of the celebration, as prescribed by Luther, $ยท vsriaat the communicants were to take their
Lutheran places in the choir, the men on the~""n'' south and the women on the north. The preface was either retained as in Luther's two forms, or replaced for ordinary SUpdg3rg by an ex hortation, or both preface and exhortation were used. In Southern Germany a general confession and absolution followed. The same variety appears in regard to the retention of the Sanctus and Hosanna, which were still sung in Latin in North Germany, elsewhere in either Latin or German. During the Saws, some liturgies prescribed three German prayers to be said by the celebrant; one for secular rulers, one for the ministers of the word, and one for Christian unity. Other new prayers were added in different places before the
Lord's Supper consecration. As the moat important and indispensable part of the liturgy, all retained the words of institution, through which the tell consecration of the elements for their sacred purpose was auppoaed to take place. Luther omitted the sign of the cross made over the elements, and no aixteenthcentury service has it, while the Hanover form of 1536 directly forbids it. It is first mentioned in the Lutheran Church by Johann Gerhard in the begining of the seventeenth century as " an indifferent ceremony," possessing " no spiritual force "; and afterward it occurs not infrequently. The breaking of the bread and the placing of a fragment of it in the chalice were dropped because the former was connected with the Roman Catholic theory of sacrifice, and the latter with the denial of the cup to the laity. Unleavened bread was still generally used, but the mixture of wine and water was discontinued; the recitation of the words of institution was ordered to be in a loud voice, con. trary to the Roman usage. The elevation of the elements after consecration was retained by Luther expressly for the sake of weak brethren who might be offended by too many striking changes in the service; and it was retained also in a number of sixteenth-century forms. The place of the Lord's Prayer, generally sung in German, varied. Though Luther had omitted the Pox Domini in his GermanI mass, it was frequently retained in the light of a formula of absolution. The usual manner of distribution was for the minister to communicate first himself and then the people, placing the bread directly in their mouths. First the men and then the women were to approach; occasionally the young were to come before the old. Stress was frequently laid on provision that none of the consecrated elements should remain or be thrown away at the con clusion of the service. Luther first retained the Roman formula of administration as permissible, but gave no formula in his German mass. The other services show a great variety in this regard; but ultimately the struggle against Crypto-Calvinism (see PHILIPPIaTS) brought about an agreement to adhere either to something like the Latin formula, or to the other one which had been frequently used, "Take and eat; this is the body of Jesus Christ, which is given for you." The later Lutheran formula. came into use first in 1647 at Ltibeck, where through Bugenhagen's influence no formula had previously been used. The blessing of Aaron generally concluded the service after Luther's example. The old liturgies tended more and more to fall into disuse, under the influence of Pietism, with its depreciation of lituT01 (Qrui ana gull mom Under that of rationalism. The preface was al- most universally omitted and replaced by exhortations in the spirit of the time. The words of in- stitution, however, and the Lord's Prayer (the latter frequently in a weak paraphrase), were still considered essential.
8. Zwingli: Zwingli at first (1523), in relation to the order of di-trine service, adhered to the canon of the mass; but in his treatise De canoree misses
errichireais he expressed himself with much severity about this part of the mass. In place of the offertort' he inserted a general prayer. Then he went
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