Eum ab Apostolis primum constitutum fuisse Episcopum et liturgium etc.
Not translated.
xxx
[Eusebius refers to James the Just being chosen as Bishop of Jerusalem, but does not cite Hegesippus at this point, although he does mention him below at lib. 2.23:
[xxx: this is still in the context of discussion about James.]
Quod nunc agimus multiplici orationum, lectionum, cantilenarum, et consecrationum officio totum hoc Apostoli, et post ipsos proximi, (vt creditur) orationibus, et commemoratione passionis dominicae, sicut ipse praecepit, agebant simpliciter. &c.
That whiche nowe is done in the church with such a long circumstance of so many oraisons, lessons or readinges, songes, and consecrations: al that the Apostles, and they that next succeeded thapostles (as it is thought) did accomplish simply with prayer only and with the commemoration of the lordes passion. &c.
[There is no Latin text forin the churchin line 1 and the Latinsicut ipse praecepit('as he himself instructed') in line 6 is not translated into English.]
Quod nunc agimus multiplici orationum, lectionum, cantilenarum et consecrationum officio, totum hoc apostoli, et post ipsos proximus, ut creditur, orationibus et commemoratione passionis Dominicae, sicut ipse praecepit, agebant simpliciter.
[Accurate identification, except that in line 4proximusbecomesproximiin Foxe's text.]
Praesbiter cum salutatione veteris testamenti, et Episcopus cum salutatione novi testamenti salutat populum; quia dignius est nouum quam vetus testamentum.
As the preist saluteth the people with the wordes of the olde testament. Dominus vobiscum; So the bish. vseth the wordes of the new testamente, saying: pax vobiscum &c.
Presbyter cum salutatione Veteris Testamenti, et episcopus cum salutatione Novi Testamenti salutat populum; quia dignius est Novum quam Vetus Testamentum.
[Accurate identification.]
Primis temporibus ab Epistola Pauli, missa incipiebatur, post quam sequebatur Euangelium, sicut nunc.
In former time, the Masse begonne first with the Epistle of S. Paule: after whiche epistle then followed the Gospell, as also now &c.
Primis temporibus ab epistola Pauli missa incipiebatur, post quam evangelium sequebatur, sicut nunc
[Accurate identification, except for the word order ofevangelium sequebatur.]
Epistolam et Evangelium Alexander Papa legi ad missam constituit. Hieronimus autem praesbiter lexionarium, et Euangeliarium, vt hodie habet Ecclesia, collegit. Sed Damasus Papa, vt nunc moris est, legi censuit.
Alexander sayth he, appointed the Epistle, and the Gospell, to be red at masse. The translation and the disposition of them, in that order, as they stand, Hierome the priest collected: but Damasus would them to be red in the churche, so as the vse is nowe.
[sayth hein line 1 does not appear in the Latin, nor doesThe translation and the disposition of themin lines 2-3.Also in the churcheis placed in the last sentence of the English, rather than the previous one, where it occurs in the Latin.]
Epistolam et Evangelium Alexander papa legi ad missam constituit. Hieronymus autem presbyter Lectionarium, et Evangeliarium ut hodie habet Ecclesia collegit. Sed Damasus papa, ut nunc moris est, legi censuit.
[Accurate identification.]
Pro diuersis sacrificiorum ritibus, simplex oblatio panis et vini fidelibus sufficiat etc.
In steade of the sondrie rites of sacrifices, let the simple oblation of bread and wine suffice the faythfull.
Not under this author, but: Walafridus Strabo:De rebus ecclesiasticis,XVIII (MIGNE, P.L. vol 114, col. 0938)
... ita pro diversis sacrificiorum ritibus simplex oblatio panis et vini fidelibus sufficiat, qui ...
[Clearly, either Foxe, or the printer, provided an incorrect marginal reference here.]
omnis populus intrans ecclesiam debet sacrificare, sicut docet ordo institutionis ecclesiasticae.
Euery person entring in the church must do sacrifice, as the order of Ecclesiasticall institution doth teach.
Not under this author, but: Symphosius AmalariusDe ecclesiasticis officiss(Migne, P.L. vol. 1105, col. 0443)
Omnis populus intras ecclesiam debet sactificium Deo offerre.
[Foxe or his printer has got the marginal reference wrong.]
In synodo Matiscon. decretum est, vt in omnibus Dominicis diebus, aliisque festiuitatibus oblatio ab omnibus qui ad Missam convenerint vtriusque sexus offeratur in Ecclesia, singuli singulas oblationes offerentes. finita missa oblationes a praesbitero accipiant.
In the Sinod Matiscon. It was ordained that every sondeye and festival day oblation was made of al the people whiche came to the masse, or liturgy, both men and weomen, in the church, every person bringing and offring his own oblation. The liturgy being done, they receve the oblations of the priest. &c.
[N.B.Matisconmeans 'of Mâcon']
In synodo Matiscensi decretum est, ut in omnibus diebus Dominicis, aliisque festivitatibus oblatio ab omnibus, qui ad Missam convenerint, utriusque sexus offeratur in Ecclesia, singuli singulas oblationes offerentes. Finita Missa a presbytero oblationes accipiant.
[Accurate identification, except that Foxe hasMatisconforMatiscensi(meaning 'at Mâcon'),Dominicisanddiebusin line 2 are put the other way round as area presbytero(Foxe haspraesbitero) andoblationesin line 7. Foxe also has a lower case 'f' inFinitain line 6.]
Dicit Sacerdos: fac nobis hanc oblationem adscriptam, rationalem, acceptabilem quod est figura corporis & sanguinis Domini nostri Iesu Christi, qui pridie quam pateretur, in sanctis manibus suis accepit panem, respexit ad coelum ad te sancte pater, omnipotens aeterne Deus, gratias agens benedixit, fregit, &c.
[Not translated - see translation following the actual text below.]
Dicit sacerdos: Fac nobis, inquit, hanc oblationem ascriptam, rationabilem, acceptabilem: quod figura est corporis et sanguinis Domini nostri Jesu Christi. Qui pridie quam pateretur, in sanctis manibus suis accepit panem, respexit in coelum ad te, sancte Pater omnipotens, aeterne Deus, gratias agens, benedixit, fregit,
The priest says: Make for us this offering appointed, reasonable and worthy of acceptance: because it is the form of the body and blood of our Lord Jesus Christ. Who the day before he suffered, took bread in his holy hands, looked back to heaven to you, holy Father, omnipotent, eternal God, giving thanks, blessed, broke.
[Accurate identification except that Foxe hasadscriptamforascriptamandrationaleminstead ofrationabilemin line 2,est figuraforfigura estand&foretin line 3,adforinbeforecoelumin line 6, omits a comma afterteat the start of line 7, inserts a comma betweenpaterandomnipotensand omits the comma betweenomnipotensandaeternein line 7.]
quod vnus locus per plura intelligi debeat
that one place of the scripture ought to be vnderstand by the mo. [sic].
Hoc enim quibusdam Scripturae illius locis apertissime expressum admonet, etiam ubi non dictum est, quid intelligi debeat.
[Is this a paraphrase of this passage from a letter of Augustine to Marcellinus?]
Line 48: Qui adulandi Principibus vel lucri gratia falsas opiniones gignit vel sequitur, hereticus est.
[As in 1563]
Line 52: vel vanae gloriae causa
[As in 1563]
Not translated.
Nunc vero cum inter haec duo plurimum intersit: quandoquidem haereticus est, ut mea fert opinio, qui alicujus temporalis commodi, et maxime gloriae principatusque sui gratia, falsas ac novas opiniones vel gignit vel sequitur; ille autem qui hujusmodi hominibus credit, homo est imaginatione quadam veritatis ac pietatis illusus:
[These are clearly references to this passage of St. Augustine, but the Latin has been heavily edited.]
Quod primum verum
[As in 1563]
That is first is true.
[As in 1563]
[Original in Greek. Search unlikely to find anything helpful.]
Nullam satis grauem rationem inuenire possum, propter quam a fide maiorum in hac materia dissentiam
[As in 1563]
I can finde no grounded reason to cause me to dissent from the beliefe of our foreelders.
[Unable to find Melanchthon in Migne.]
Hoc est corpus, id est figura corporis mei.
[As in 1563]
This is my body, that is to say, a figure of my body.
acceptum panem, et distributum discipulis, corpus illum suum fecit, Hoc est corpus meum dicendo Id est, figura corporis mei.
[Accurate identification, apart from the omission ofmeum dicendo.]
Substantia panis manet
[As in 1563]
The substance of bread remayneth.
[Unable to locate in Migne (is it Gelasius I?)]
Quod sanctificatur secundum materiam, ingreditur stomachum & vadit in secessum.
That which is sanctified, as touchyng the matter or substaunce, passeth away into the draught.
[ingreditur stomachum ('enters the stomach') does not appear in the English translation above.]
[Cannot trace in Migne or TLG.]
manduca vitam, bibe vitam
Eate lyfe, drinke lyfe.
Illud bibere quid est, nisi vivere? Manduca vitam, bibe vitam: habebis vitam, et integra est vita.
[Accurate identification.]
Corpus est figura corporis
[As in 1563]
The body is a figure of the body.
Professus itaque se concupiscentia concupisse edere Pascha ut suum [indignum enim ut quid alienum concupisceret Deus], acceptum panem, et distributum discipulis, corpus illum suum fecit, Hoc est corpus meum dicendo, Id est, figura corporis mei.
[Accurate identification, although it is not a direct quotation, but rather a reference.]
Line 60: Qui adulandi Principibus vel lucri gratia falsas opiniones gignit vel sequitur, hereticus est.
[As in 1570]
Line 63: vel vanae gloriae causa
[As in 1570]
Not translated.
Nunc vero cum inter haec duo plurimum intersit: quandoquidem haereticus est, ut mea fert opinio, qui alicujus temporalis commodi, et maxime gloriae principatusque sui gratia, falsas ac novas opiniones vel gignit vel sequitur; ille autem qui hujusmodi hominibus credit, homo est imaginatione quadam veritatis ac pietatis illusus:
[These are clearly references to this passage of St. Augustine, but the Latin has been heavily edited.]
Quod primum verum
[As in 1570]
That is first is true.
[As in 1570]
[Original in Greek. Search unlikely to find anything helpful.]
Nullam satis grauem rationem inuenire possum, propter quam a fide maiorum in hac materia dissentiam
[As in 1570]
I can finde no grounded reason to cause me to dissent from the beleef of our forelders.
[As in 1570]
[Unable to find Melanchthon in Migne.]
Hoc est Corpus, id est, figura Corporis mei.
[As in 1570, except that each instance ofcorpusreceives a capital initial letter.]
This is my body, that is to say, a figure of my body.
[As in 1570.]
acceptum panem, et distributum discipulis, corpus illum suum fecit, Hoc est corpus meum dicendo Id est, figura corporis mei.
[Accurate identification, apart from the omission ofmeum dicendo.]
Substantia panis manet
[As in 1570]
The substance of bread remayneth.
[As in 1570]
[Cannot find in Migne (is it Gelasius I?)]
Quod sanctificatur secundum materiam, ingreditur stomachum & vadit in secessum.
That which is sanctyfied, as touching the matter or substance, passeth away into the draught.
[As in 1570]
[Cannot trace in Migne or TLG.]
Manduca vitam, Bibe vitam
Eate lyfe, drinke lyfe.
[As in 1570]
Illud bibere quid est, nisi vivere? Manduca vitam, bibe vitam: habebis vitam, et integra est vita.
[Accurate identification.]
Corpus est figura corporis
[As in 1570]
The body is a figure of the body.
[As in 1570]
Professus itaque se concupiscentia concupisse edere Pascha ut suum [indignum enim ut quid alienum concupisceret Deus], acceptum panem, et distributum discipulis, corpus illum suum fecit, Hoc est corpus meum dicendo, Id est, figura corporis mei.
[Accurate identification, although it is not a direct quotation, but rather a reference.]
The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
not in SA
Nowe the fruite of the vine was wyne, which Christ dranke and gaue to hys disciples to drynke. Wyth thys sentence agreeth playnly the place of Chrysostome on the xx. chapter of Mathew.
Migne has:
Sed cur post resurrectionem, non aquam, sed vinum bibit? Ut aliam malam hæresim radicitus evelleret. Quia enim quidam in mysteriis aqua utuntur, ut ostendat se et cum mysteria tradidit vino usum fuisse, et post resurrectionem sine mysteriis in vulgari mensa vinum abhuisse, Ex genimine vitis, inquit. Vinea autem vinum, non aquam gignit ....
And wherefore did He not drink water after he had risen again, but wine. To pluck up by the roots another wicked heresy. For since there are certain who use water in the mysteries; to show that both when He delivered the mysteries He had given wine, and that when He had risen and was setting before them a mere meal without mysteries, He used wine, 'of the fruit', He saith, 'of the vine'. But a vine produces wine, not water.
Nicene & Post Nicene Fathers (NPNF) translation of this work p. 492 col. 2 notes, however, that he is talking about Gnostic use ofonly waterin the sacrament.
The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
not in SA
As Cyprian doth also, affirming that there is no blood, if wine be not in the cup:
Migne has:
Nam cum dicat Christus, 'Ego sum vitis vera', sanguis Christi non aqua est utique, sed vinum. Nec potest videri sanguis ejus, quo redempti et vivificati sumus, esse in calice quando vinum desit calici, quo Christi sanguis ostenditur, qui Scriptuarum omnium sacramento ac testimonio prædicetur.
Ante-Nicene Fathers translation (ANF), vol 5, p. 358 - The Epistles of Cyprian 62 (as in Oxford edition):
'For when Christ says,I am the true vine,the blood of Christ is assuredly not water, but wine; neither can his blood by which we are redeemed and quickened appear to be in the cup, when in the cup there is nowine whereby the blood of Christ is shown forth,which is declared by the sacrament and the testimony of all the Scriptures'.
Ridley is perhaps straining the point by taking the passage out of context. Cyprian is asserting the importance of the elements used in celebrating the sacrament - that they be wine and water, not water. Secondly, he is failing to notice that Cyprian is talking of the wine in its capacity to 'show forth' - that is, its ability to give an outward appearance. His opponents would not quarrel with this, and could even use the passage to defend their own view of transubstantiation.
The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
not in SA
Smith: We haue Egesippus and Linus agaynste you, â¦
cf Tregear's Homilies 47v for another reference to Hegesippus and hisDestruction of Jerusalem- a work itself largely lost or destroyed, although fragments remain where they were culled by eg Eusebius of Caesaria,Historia Ecclesiastica, 2, 23, 3ff- PG 20, 207.
SA 65v.16
The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
The Councell of Nice alleaged.
Ne humiliter spectemus propositum panem et potum, sed exaltata mÄte fideliter credamus iacere in illa sacra mÄsa agnum dei, tollentem peccata mundi, a sacerdotibus sacrificatum.
Let vs not looke alowe by the grounde vppon the bread & the drinke set before vs, but lyfting vp our mind, let vs faithfully beleue, there vpÅ the holy table to lie the lambe of God taking away the sinnes of the worlde, being sacrificed of the priestes.
Migne has:
Iterum etiam hic in divina mensa ne humiliter intenti simus ad propositum panem et poculum: sed attolentes mentem, fide intelligamus situm in sacra illa mensa agnum illum Dei, tollentem peccatum mundi, incruente a sacerdotibus immolatum.(Migne)
This (of course) refers to Nicaea or Nike (in modern Turkey) rather than Nice (in modern France). Gelasius wrote this 'syntagma' to counter the Monophysites, who claimed to be in accord with the Nicaea I. He made use of some good sources (including Eusebius and Theodoret) but the work is not reliable as history or as a record of theacta.Gelasius's work pupports to give an account of Nicaea I, (325 AD). (Nicaea II was a Council little discussed in the time ofSA.St Robert Bellarmine, for example, says that it was only 'known of late' - and not to St Thomas Aquinas,De Imag. Sanct. 2, 22.As it came to be widely known, its teaching on the Holy Icons made it unacceptable to reformers.) This passage from Gelasius was cited in Convocation in 1553 when transubstantiation was reaffirmed. Bishop Tunstall'sDe ueritate Corporis et Sanguinis domini Nostri Jesu Christi in Eucharistia,1554, 2nd edition, folio 40 ('ex Nicena Synodo') gives:
Iterum etiam hic in diuina mensa, ne humilitater intenti simus ad propositum panem, & poculum, sed attolentes mentem, fide intelligamus situm in sacra illa mensa, agnum illum Dei, tollentem peccata mundi, incruente a sacerdotibus immolatum, & preciosum ipsius corpus & sanguinem nos vere sumentes, credere hæc esse nostræ resurrectionis symbola.
The fact that his translation differs somewhat from ours is not significant - the decrees were clearly first written in Greek and are indeed so quoted in Tunstall. Interestingly, the version he gives in his later discussion - seemingly made by Oecolampadius, the reformer, (cf folio 40v - 41v) - is closer toSA.
1576 Edition, page 1408[Back to Top]SA 65v.26
The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
Nullus Apostolorum dixit, hæc est figura corporis Christi. Nullus venerabilium præsbyterorum dixit incruentem altaris sacrificium figuram:
That is: None of the Apostles said, this is a figure of the body of Christ: None of the reuerend Elders said, the vnbloudy sacrifice of the altar to be a figure.
Still to be traced - though I have some leads. It is apparently found in the 1671 - 72 edition of L'Abbé and Cossart'sConcilia,volume 7, column 449, and this should enable me to trace it back to a contemporary Tudor collection in due course. Although the passage appears to be a text 'attributed' to the first Nicene Council, as Ridley said: 'This Canon is not in the Conncel of Nice. nFor I haue read ouer this Councel many times'. It seems rather to be amongst thespuriaattached to Nicæa II. In fact it is faintly reminiscent of passages in St Ambrose -Although the figure of the bread and wine be seen, still, after the Consecration, they are believed to be nothing else than the body and blood of Christ(St Ambrose,De Sacramentis,4, quoted in theSumma Theologica,III, Q.75, Art. 2). It also bears resemblance to certain passages in Tertullian.
At the foot of this quotation in SA come the figures [1]383 - long thought to be a conciliar date - i.e. (ignoring the partly damaged [1], the date of 383 AD. However, Nicaea I was held in 325 and Nicaea II in 787 - the first and seventh Ecumenical Councils respectively. The figure '[1]383' in SA is therefore probably not a date at all but a cross reference to page 1383 of the 1576 edition of Foxe - where the relevant passage is found. This is another fairly decisive piece of evidence in establishing the edition of Foxe used in the writing of SA.
The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
SA 65v.26
Ridley: We worship, I confesse, the same true Lord and sauiour of the worlde, which the wise men worshipped in the maunger, howbeit we do it in mysterie, and in the sacramÄt of the Lordes supper, and that in spirituall libertie, as saith S. Aust. Lib. 3. de doctrina Christiana: not in carnall seruitude: that is, we do not woorship seruilely the signes for the thinges: for that should be, as he also saith, a parte of a seruile infirmitie. But we beholde with the eyes of fayth, hym present after grace and spiritually set vppon the table: and we worship hym which sitteth aboue, & is worshipped of the angels. For Christ is alwayes assistant to his mysteries, as the sayd August. sayth.
Migne has:
... sicuti est baptismi sacramentum, et celebratio corporis et sanguinis Domini. Quæ unusquisque cum percipit, quo referantur imbutus agnoscit, ut ea non carnali servitute, sed spirituali potius libertate veneretur.
' ... such, for example, as the sacrament of baptism, and the celebration of the body and blood of the Lord. And as soon as any one looks upon these observances, he knows to what they refer, and so reveres them not in carnal bondage, but in spiritual freedom.'
He goes on to say: 'Now, as to follow the letter, and to take signs for the things that are signified by them, is a mark of weakness and bondage; so to interpret signs wrongly is the result of being misled by error. He, however, who does not understand what a sign signifies, but yet knows that it is a sign, is not in bondage. And it is better even to be in bondage to unknown but useful signs than, by interpreting them wrongly, to draw the neck from under the yoke of bondage only to insert it in the coils of error.'
St Augustine is writing here of the way in which signs and types were overly revered under the Old Covenant - so that when the new came it became very difficult to rise above them. What he thinks of the Body and Blood of the Lord under the New Covenant is made clear by his words just before: (Chapter 9, 13.) 'But, at the present time, after the proof of our liberty has shone forth so clearly in the resurrection of our lord, we are not oppressed with the heavy burden of attending even to those signs which we now understand, but our Lord Himself, and apostolic practice, have handed down to us a few rites in place of many, and these at once very easy to perform, most majestic in their significance, and most sacred in the observance; such, for example, as the sacrament of baptism, and the celebration of the body and blood of the Lord.'
There are many related passages in this treatise, such as - Chap 9, 13 'Now such a man is spiritual and free even at the time of his bondage, when it is not yet expedient to reveal to carnal minds those signs of subjection to which their carnality is to be overcome.' - Chap 8, 12 'Accordingly the liberty that comes by Christ took those whom it found under bondage to useful signs, and who were (so to speak) near to it, and, interpreting the signs to which they were in bondage, set them free ...' - Chap 5, 9. 'Now it is surely a miserable slavery of the soul to take signs for things, and to be unable to lift the mind above what is corporeal and created, that it may drink in eternal light.'
St Augustine goes on in Chapter 10 to explain how we may discern whether a passage in scripture is figurative, or not. (Whenever it cannot literally be taken to refer to purity of life or soundness of doctrine).
1576 Edition, page 1409[Back to Top]The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
not in SA
Latimer: It is not out of the way to remember what S. Augustine saith. The place where, I now wel remember not except it be against the Epistles of Petilyan:Who soeuer(saith he)teacheth any thing necessarily to be beleeued, which is not contayned in the old or newe Testament, the same is accursed.Oh beware of this curse, if you be wise. I am much deceyued if Basilius haue not such like wordes.What soeuer(saith he)is besides the holy scripture, if the same be taught as necessaryly to be beleeued, that is sinne.
I have not found the point to which Latimer alludes in the Answer to the Letter of Petilian, but there are other passages of St Augustine which make similar points - eg St Augustine of Hippo,De Bono Viduitatis, 2'What more can I teach you, than what we read in the Apostle? For holy Scripture setteth a rule to our teaching, that we dare not "be wise more than it behoveth to be wise;" but be wise, as himself saith, "unto soberness, according as unto each God hath allotted the measure of faith." (Rom 12:3) Be it not therefore for me to teach you any other thing, save to expound to you the words of the Teacher, and to treat of them as the Lord shall have given to me.' Then, in St Augustine of Hippo,De Doctrina Christiana, 2, 9.(See alsoCity of God,Book 9, Chapter 3.)
St Basil the Great,Homiliae et Sermones, 15- PG 31, 463-472 may be the source of the second point, but I have not found it explicity there. The sermon headed in Migne by the words 'Homilia in illud,Attende tibi ipsi - Deut 15, 9' [PG 31, 215] may be a more likely candidate.
The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
not in SA
Secure bibite sanguinem quem fudistis
Drinke boldlye the bloud which ye haue poured out
Migne has:
Medicum vel postea cognovistis, jam securi bibite sanguinem quem fudistis.(Note the abbreviated English version of NPNF (vol. 8, Ps. '46') excludes this passage.)
1576 Edition, page 1412[Back to Top]The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
not in SA
Crede, et manducasti.
I give in Tunstall's version (De ueritate Corporis et Sanguinis domini Nostri Jesu Christi in Eucharistia,2nd edition, 1554, folio 100, given as 'tract. 25') rather than Migne's:
Hoc est opus Dei ut credatis in eum quem misit ille. Hoc est ergo manducare cibum non qui perit, sed qui permanet in uitam æternam: ut quid parasdentes & uentrem? crede & manducasti.
(In SAedistireplacesmanducasti.It is possible that another passage or alternative version of the text exists with this substitution, but it is most likely that the change was made by the scribe.) NPNF 7, p 164 gives the following translation of the context:
'... This is the work of god, that ye believe in Him whom He has sent.' This is then to eat the meat, not that which perisheth, but that which endureth to eternal life, to what purpose dost thou make ready teeth and stomach? Believe, and thou hast eaten already.
1576 Edition, page 1412[Back to Top]The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
Not in SA
Credere, non est bibere nec edere
I have not yet found this reference in St Augustine - it may simply be a rhetorical repost by Weston or alternatively come from another source.
The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
SA 66r.4
Non solum homines. &c
Not translated in Foxe
Migne has:
Non homines solum horrendam illam emittunt vocem, sed et angeli Dominum procumbunt, archangeli precantur: habent tempus illud idoneum, oblationem sibi faventem.
The context is as follows: 'Suppose, at that sacred moment, you should happen to be in the market place, or at home, or involved in pressing business transactions. Should you not grow more violent than any lion and burst every bond which holds you back? Will you not leave all this behind and hurry to join the others in their comon prayer and supplication? My beloved, tell me this. What hope of salvation will you have at that sacred moment? It is not only men who are making their voices heard in that prayer, a prayer which is filled with the holiest fear and dread. Angels, too, fall down in adoration before their lord. Archangels beg his favour. They have that sacred moment to fight for them as their ally; they have the sacrifice to lend them aid.'
Homily III was singled out by contemporary sources (egDe ueritate Corporis et Sanguinis Iesu Christi in Eucharistia,by Bishop Tunstall) to point out the centrality of the Holy Sacrifice of the Mass in all prayer, as well as for the departed. Tunstall begins his quotation of it at section 41, however: (Vt homines ramos olearum gerentes) which continues the section above and reads (in English) as follows:
'Men cut down olive branches and wave them in the paths of kings. They wave those branches to remind their rulers to be merciful and kind. But at that sacred moment, instead of olive branches, the angels are holding forth the Lord's body, and they are calling upon the Lord on behalf of human nature, just as if they were praying in some such words as these: "We pray for these men whom you first deemed so worthy of your love that you laid down your own life. We pour forth our supplications for those for whom you yourself poured forth your blood. We call upon you on behalf of those for who you offered this body of yours in sacrifice."'
Those wishing to familiarise themselves with this treatise will find an English version in the Catholic University of America's patristic collection 'The Fathers of the Church':On the Incomprehensible Nature of God by St John Chrysostom,translated by Paul W. Harkins, Washington, 1982, from which, with very slight alterations, the two translations above are taken.
1576 Edition, page 1413[Back to Top]The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
In TH 39a [=f39v] - i.e. this passage is also quoted in Bishop Bonner's Homilies of 1555, and therefore in 'Tregearâs Homilies', TH, the Cornish translation of this work bound with SA
He that doth not acknowledge the Church to be his mother, shall not haue God to be his father.
Migne has:
Habere jam no potest Deum patrem, qui Ecclesiam non habet matrem.'He cannot have God as his Father, who does not have the Church as his mother'.
See also St Cyprian of Carthage,Ad Pompeium contra epistolam Stephani, 7- PL 3 [1844], 1132C -Cum autem nativitas Christianorum in baptismo sit, Baptismi autem generatio et sanctificatio apud solam sponsam Christi sit, quae parere spiritaliter et generare filios Deo possit, ubi et ex qua et cui natus est qui filius Ecclesiae non est, ut habere quis possit Deum patrem ante Ecclesiam matrem?
1576 Edition, page 1414[Back to Top]The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
in SA?
S. Augustine saith, that these wordes:Ego ero. etc.I wyl be with you, euen to the ende of the worlde, are accomplishedsecundum maiestatem,Accordyng to hys maiesty: Butsecundum præsentiam carnis, non est hic,By the presence of his flesh he is not here.
Migne has:
'Ecce ego vobiscum sum usque in consummationem saeculiâ. Secundum carnem vero quam Verbum assumpsit, secundum id quod de Virgine natus est, secundum id quod a Judaeis prehensus est, quod ligno confixus, quod de cruce depositus, quod linteis involutus, quod in sepulcro conditus, quod in resurrectione manifestus, â non semper habebitis vobiscumâ. Quare? Quoniam conversatus est secundum corporis praesentiam quadraginta diebus cum discipulis suis, et eis deducentibus videndo non sequendo, ascendit in coelum, etnon est hic. Ibiest enim, sedet ad dexteram Patris:et hic est,non enim recessit praesentia majestatis. Aliter: secundumpraesentiam majestatissemper habemus Christum; secundumpraesentiam carnis,recte dictum est discipulis, 'Me autem non semper habebitis'.
This can be translated fairly idiomatically: 'Lo, I am with you always, even to the end of the world'. Of course, as far as the flesh is concerned, that flesh which was truly taken by the Word, born of the Virgin, seized by the Jews, nailed to the tree, taken down from the cross, wrapped in the shroud, laid in the tomb and revealed in the Resurrection, 'you will not have him with you always'. Why? Because referring to the presence of his physical body, he was only with his disciples for forty days, and then, leading them out to witness what happened but not to accompany him, he ascended to the right hand of the Father, and in this sensehe is no longer here.On the contrary, he isthere,sitting at the right hand of the Father.But he is here also,in the sense that he has never taken away his majestic presence. In other words, as far as thismajestic presenceis concerned, we always have Christ; but as far as hisfleshly presenceis concerned, he rightly said to his disciples, 'You will not always have me'.
1576 Edition, page 1414[Back to Top]The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
not in SA
⦠out of S. Augustine vpon Iohn, Tractatu. 25. vpon these wordes.Non videbitis me. Vado ad patrem. &c.I go to the father: ye shal not see me: that is, such as I now am.
Migne has:
Quid ergo est, 'Ad Patrem vado, et jam non videbitis me'; nisi, quomodo sum, cum vobiscum sumWhat therefore is meant by 'I go to the Father, and you will see me no more' if not this: 'In the way I am now, while I am with you'.
There may perhaps have been a confusion with St Augustine of Hippo,In evangelium Joannis tractatus, 25, 11- PL 35, 1601 -Quia filius sum hominis; et quaerite a me 'cibum non qui perit, sed qui permanet in vitam aeternam. Sic enim filius hominis sum, ut non sim unus ex vobis.'I am the Son of Man, but seek from me 'not the food that perishes, but that which endures to eternal life'. For I am the Son of Man in such a way as not to be one of you'.
1576 Edition, page 1414[Back to Top]The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
not in SA
Your fathers dyd hold Christe present in the flesh, do you holde him in your hart ⦠He is gone, and is not here: he hath leaft vs, and yet hath not forsaken vs.Hic est maiestate, abijt carne:He is here in maiestie, and gone touching the fleshe.
Parentes tui tenerunt carne, tu tene corde ... et abiit, et hic est; et rediit, et nos non deserit: corpus enim suum intulit coelo, majestatem non abstulit mundo.
1576 Edition, page 1414[Back to Top]The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
By the maiesty of his diuinitie he is euer here, but the presence of his flesh he hath taken away.
I have yet to positively identify this passage, which is very typical of a great deal of St Cyril's Christology. There is much of relevance in St Cyril of Alexandria,Adversus Anthropomorphitas, 1, 19- PG 76, 1113-4C: egQuocirca erat quidem in terra, visus secundum carnem homo; pleni autem nihilominus ipsius divinitatis erant coeli- and a great deal more in this and the preceeding chapter.
The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
in SA?
Me autem non semper habebitis: The sonne of God, as touching his humanitie is gone from vs, by his diuinitie he remaineth with vs.And that same Vigilius in his fourth booke saith:⦠the heauen, is not in the earth, â¦
Migne has:
Dei Filius secundum humanitatem suam recessit a nobis, secundum divinitatem suam ait nobis: 'Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi'.
The second reference occurs later in the same work: Vigilius of Thapsus,Contra Eutychetem, 4, 14 - PL 62, 126B.
Migne has:
Deinde si Verbi et carnis una natura est, quomodo cum Verbum ubique sit, non ubique inveniatur et caro? Nam quando in terra fuit, non erat utique in coelo. Et nunc quia in coelo est, non est utique in terra, et in tantum non est, ut secundum ipsam Christum spectemus esse venturum de coelo, quem secundum Verbum nobiscum esse credimus in terra.
Vigilius was a Bishop at Thapsus in the North African province of Byzacena. His five books against the heresy of Eutyches are his best known works, but he wrote a good deal of excellent Christological material after he went into exile following a conference convened by the overbearing vandal Huneric in 484. He spent time in Constantinople, and this benefitted his theology, which displays the rounded, complete and precise qualities of some of his eastern models. He is an eloquent exponent of the two natures in Christ, and an able opponent of Arianism, although much of his work has been lost. There are several very intriguing passages inContra Eutychetem,including4, 4- PL 62, 121A -Si enim non est conversus in carnem, et factus est homo permanens Deus, hoc ipsum quod factus est homo, quia immutatio dici non potest, assumptio dicatur necesse est: as sic gemimum quiddam erit id quod erat, et mutatum non est; et id quod non erat, et factum est, vel assumptum; quia id quod erat non est mutatum in carnem, et tamen habet carnem ... etc.On the basis of these passages some (eg. P. Quesnel) have argued that Vigilius was the author of the so-called 'Athanasian Creed'.
1576 Edition, page 1414[Back to Top]The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
not in SA
Transformatur panis.
The bread is transformed.
This is probably a reference to St John of Damascus,De Fide Orthodoxa, 4, 13- PG 94, 1146A, or to a similar, related passage in St John, although it will be helpful to find the exact contemporary translation that was used by the Disputatants.
Migne has (in his Latin version):
Panis ipse et vinum in corpus et sanguinem Dei transmutatur.See also PG 94, 1149:Hoc est, non figura corporis, sed corpus meum, neque figura sanguinis, sed sanguis meis.
The following information is kindly supplied by D H Frost of St David's Catholic College, Cardiff. Citations are derived from his work in progress onSacrament an Alter (SA), a Tudor Catholic eucharistic catena, drawn from Foxe's 1576 account of the Oxford Disputations, translated into Cornish and appended to the Cornish translation of Bishop Bonner's Homilies, BL Add. MS 46397.
not in SA
St Augustine saith 'our flesh goeth into his flesh'.
cf St Augustine of Hippo,In evangelium Joannis tractatus, 26, 18- PL 35, 1614, may have been the minds of the Disputants, although a more accurate passage can probably be found in due course. Migne has:
Ac per hoc qui non manet in Christo, et in quo non manet christus, procul dubio nec manducat [spiritualiter] carnem ejus, nec bibit ejus sanguinem, [licet carnaliter et visibiliter premat dentibus Sacramentum corporis et sanguinis Christi:] sed magis tantae rei Sacramentum ad judicium sibi manducat et bibit ...
Consequently, he that dwelleth not in Christ, and in whom Christ dwelleth not, doubtless neither eateth his flesh [spiritually] nor drinketh his blood [although he may press the sacrament of the body and blood of Christ carnally and visibly with his teeth], but rather doth he eat and drink the sacrament of so great a thing to his own judgement.
Eum ab Apostolis primum constitutum fuisse Episcopum et liturgium etc.
Not translated.
xxx
[Eusebius refers to James the Just being chosen as Bishop of Jerusalem, but does not cite Hegesippus at this point, although he does mention him below at lib. 2.23:
[xxx: this is still in the context of discussion about James.]
Quod nunc agimus multiplici orationum, lectionum, cantilenarum, & consecrationum officio totum hoc Apostoli, & post ipsos proximi, (vt creditur) orationibus, & commemoratione passionis dominicae, sicut ipse praecepit, agebant simpliciter, &c.
[As in 1563, except for&foretin lines 2, 4 and 5.]
That which nowe is done in the Church with such a long circumstance of so manie orisons, lessons, or readings, songs, and consecrations: all that the Apostles, and they that nexte succeeded the Apostles (as it is thought) dyd accomplishe simply with prayer onely, and wyth the commemoration of the Lords passion, &c.
[As in 1563.]
Quod nunc agimus multiplici orationum, lectionum, cantilenarum et consecrationum officio, totum hoc apostoli, et post ipsos proximus, ut creditur, orationibus et commemoratione passionis Dominicae, sicut ipse praecepit, agebant simpliciter.
[Accurate identification, except that in line 4proximusbecomesproximiin Foxe's text.]
Praesbiter cum salutatione veteris testamenti, & Episcopus cum salutatione noui testamenti salutat populum, quia dignius est nouum quam vetus testamentum.
[As 1563, except for & foretin line 2 and a comma in place of a semi colon afterpopulumin line 3.]
As the Prieste saluteth the people with the wordes of the olde Testament. Dominus vobiscum. So the Bish. vseth the wordes of the new testament, saying: pax vobiscum. &c.
[As in 1563]
Presbyter cum salutatione Veteris Testamenti, et episcopus cum salutatione Novi Testamenti salutat populum; quia dignius est Novum quam Vetus Testamentum.
[Accurate identification.]
Primis temporibus ab Epistola Pauli, missa incipiebatur, post quam sequebatur Euangelium, sicut nunc.
[As in 1563]
In former time, the Masse begon first with the Epistle of S. Paule: after which Epistle then folowed the Gospell, as also now.
[As in 1563]
Primis temporibus ab epistola Pauli missa incipiebatur, post quam evangelium sequebatur, sicut nunc
[Accurate identification, except for the word order ofevangelium sequebatur.]
Legimus & circa annos Christianae Salutis. 500. fere, iam institutas Epistolas, in officio missali. &c.
[As in 1563]
About 500. yeares almoste, the Epistle sayth he, was first brought into the masse.
[As in 1563]
[Unable to locate in Migne]
Epistolam & Euangelium Alexander Papa legi ad missam constituit. Hieronimus autem praesbiter lexionarium, & Euangeliarium, vt hodie habet Ecclesia, collegit. Sed Damasus Papa, vt nunc moris est, legi censuit.
[As in 1563, except for&foretin line 1.]
Alexander sayth he, appoynted the Epistle, and the Gospell, to be read at Masse. The translation and the disposition of them, in that order, as they stand, Hierome the Priest collected: but Damasus would them to be read in the Churche, so as the vse is now.
[As in 1563]
Epistolam et Evangelium Alexander papa legi ad missam constituit. Hieronymus autem presbyter Lectionarium, et Evangeliarium ut hodie habet Ecclesia collegit. Sed Damasus papa, ut nunc moris est, legi censuit.
[Accurate identification.]
Pro diuersis sacrificiorum ritibus, simplex oblatio panis & vini fidelibus sufficiat &c.
[As 1563, except for&foretin line 2.]
In stead of the sondrye rites of sacrifices, let the simple oblation of bread and wine suffice the faythfull.
[As in 1563]
Not under this author, but: Walafridus Strabo:De rebus ecclesiasticis,XVIII (MIGNE, P.L. vol 114, col. 0938)
... ita pro diversis sacrificiorum ritibus simplex oblatio panis et vini fidelibus sufficiat, qui ...
[Clearly, either Foxe, or the printer, provided an incorrect marginal reference here.]
omnis populus intrans ecclesiam debet sacrificare, sicut docet ordo institutionis ecclesiasticae.
[As in 1563]
Euerye person entring in the Church must doe sacrifice, as the order of Ecclesiastical institution doth teach.
[As in 1563]
Not under this author, but: Symphosius AmalariusDe ecclesiasticis officiss(Migne, P.L. vol. 1105, col. 0443)
Omnis populus intras ecclesiam debet sactificium Deo offerre.
[Foxe or his printer has got the marginal reference wrong.]
In synodo Matiscon decretum est, vt in omnibus Dominicis diebus, alijsque festiuitatibus oblatio ab omnibus qui ad Missam conuenerint vtriusque sexus offeratur in Ecclesia, singulas oblationes offerentes, finita missa oblationes a praesbitero accipiant.
[As in 1563, except for the omission of a full stop afterMatisconin line 1, the omission ofsingulibeforesingulasin line 5 and the replacing of the full stop afterofferentesin line 6 with a comma.]
In the Sinod Matiscon it was ordeined that euery sonday and festiuall day oblation was made of al the people which came to the masse, or liturgy, both men and women, in the church, euery person bringing and offering his owne oblation. The liturgye being done, they receiue the oblations of the priest. &c.
[As in 1563]
In synodo Matiscensi decretum est, ut in omnibus diebus Dominicis, aliisque festivitatibus oblatio ab omnibus, qui ad Missam convenerint, utriusque sexus offeratur in Ecclesia, singuli singulas oblationes offerentes. Finita Missa a presbytero oblationes accipiant.
[Accurate identification, except that Foxe hasMatisconforMatiscensi(meaning 'at Mâcon'),Dominicisanddiebusin line 2 are put the other way round as area presbytero(Foxe haspraesbitero) andoblationesin line 7. Foxe also has a lower case 'f' inFinitain line 6.]
Dicit Sacerdos: fac nobis hanc oblationem adscriptam, rationalem, acceptabilem quod est figura corporis & sanguinis Domini nostri Iesu Christi. Qui pridie quam pateretur, in sanctis manibus suis accepit panem, respexit ad coelum ad te sancte pater omnipotens aeterne Deus, gratias agens benedixit, fregit. &c.
[As in 1563, except for a full stop and capital 'Q' afterChristiin line 4 and the omission of a comma afterpaterin line 7.]
[Not translated.]
Dicit sacerdos: Fac nobis, inquit, hanc oblationem ascriptam, rationabilem, acceptabilem: quod figura est corporis et sanguinis Domini nostri Jesu Christi. Qui pridie quam pateretur, in sanctis manibus suis accepit panem, respexit in coelum ad te, sancte Pater omnipotens, aeterne Deus, gratias agens, benedixit, fregit,
[Accurate identification except that Foxe hasadscriptamfor ascriptam andrationaleminstead ofrationabilemin line 2,est figuraforfigura estand&foretin line 3,adforinbeforecoelumin line 6, omits a comma afterteat the start of line 7, inserts a comma betweenpaterandomnipotensand omits the comma betweenomnipotensandaeternein line 7.]