By RAYMOND DE SOUZA, KM
Part 8
(Editor’s Note: This is the eighth installment in a series by Wanderer contributor Raymond de Souza on Henry VIII’s book defending the seven sacraments against Martin Luther. De Souza edited this updated version of Henry’s work, which is presented to readers in this series.
(This series will appear on a regular basis, as space allows.)
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On The Sacrament
Of The Altar: Introduction
By Henry VIII
I HAVE ALREADY given my view on these two chapters, namely, on abrogating indulgences and taking all authority away from the Pope.
Although they are wicked, these two chapters are but the first flourishing or essays of Luther, who now begins to murder and destroy the Sacraments in his book.
He confesses this whole book of his to be but a flourish — I do not know to what work: I suppose it is some work in which he intends to fight more seriously against our most holy Faith.
Yet, I am much amazed that he should think to compose anything whatsoever more venomous than this whole preface or flourish of his.
Because, of the seven Sacraments he leaves us only three. (14)
He also tells us that those three will not stay long either, except for a time, and he shall soon also take them from us.
From the three, he immediately takes one away in the same book, whereby he plainly shows us what he intends to do with the rest.
It seems that he prepares the way to this task when he says that if he would speak according to Scripture, he would leave but one Sacrament and three Sacramental signs.
If anyone diligently examines how Luther handles these three Sacraments — which, for the present, he puts as three Sacraments, or under three signs — one may realise that he treats them in such a manner that no one should doubt that, when he sees his own time, at his own pleasure, he intends wholly to deprive us of them all.
Let you, the reader, diligently observe Luther’s steps, and watch your own, that you may discover the subtleties of this serpent.
And let you not, being too overconfident, thrust yourself amongst these thorns, brambles, and dens, but rather cautiously walk round his caverns, fearing lest he should secretly strike his mortal sting into your heel.
Once this hideous monster is caught, he will become benumbed, and pine away by his own venom.
The Sacrament Of The Altar
LET US THEREFORE begin where he began himself, with the adorable Sacrament of Christ’s Body.
By changing its name and calling it The Sacrament of Bread, Luther shows that he cannot well bear that we should refer to Christ’s Body by the name of the Blessed Sacrament. (15)
He also shows that, if it were possible for him under any reasonable pretext, he would give it a worse name.
How much does the judgment of St. Ambrose differ from this man’s, when he says, “though the form of the bread and wine is seen upon the Altar, yet we must believe that there is nothing else but the Body and Blood of Christ.”
By these words, it clearly appears that St. Ambrose confesses that no other substance remains with the Body and Blood of Christ in the Sacrament, when he says, “that which is seen under the form of bread and wine is nothing else but the Body and Blood of Christ.” (16)
If St. Ambrose had only said Flesh and Blood without adding anything else, perhaps Luther would have said that the bread and wine were there also, as he himself says that “the substance of the Flesh is with the bread, and the substance of the Blood along with the wine.”
But seeing that St. Ambrose says that “there is nothing else but the Body and Blood,” it appears that he is manifestly against Luther, who affirms that “the Bread is with the Flesh, and the Wine with the Blood.”
Even if what Luther falsely says were true, that “the Bread should remain mingled with the Body of Christ,” it was not necessary for him to blot out of the Sacrament the name of the Body of Christ, in which he confesses that the true Body of Christ is.
If the substance of bread should be with the Body of Christ — as he contends — there is no reason that the inferior substance — bread — should take away the name from the more worthy one — Body.
When the Apostle called it “bread,” he was conforming himself to the understanding of the hearers, who were then ignorant people.
Nevertheless, nowadays, after the Faith has been so long established, it was not fit or convenient to change this so adorable a name — Body of Christ — into a name that would have turned their minds from the Body to the bread.
For this name represents to the hearers the thing in the Sacrament. (17)
Undoubtedly, Luther would not have changed it, if he had not determined with himself to draw the people to worship the bread and leave out Christ’s Body, from which he himself is divided.
I shall presently speak more fully concerning this.
FOOTNOTES
14. The sacraments, instituted by Christ and entrusted to the Church, are efficacious signs of grace perceptible to the senses. Through them divine life is bestowed upon us. There are seven sacraments: Baptism, Confirmation, Holy Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony (Compendium, n. 224).
15. The unfathomable richness of this sacrament is expressed in different names which evoke its various aspects. The most common names are: the Eucharist, Holy Mass, the Lord’s Supper, the Breaking of the Bread, the Eucharistic Celebration, the Memorial of the Passion, Death, and Resurrection of the Lord, the Holy Sacrifice, the Holy and Divine Liturgy, the Sacred Mysteries, the Most Holy Sacrament of the Altar, and Holy Communion (Compendium, n. 275).
16. Jesus Christ is present in the Eucharist in a unique and incomparable way. He is present in a true, real and substantial way, with His Body and His Blood, with His Soul and His Divinity. In the Eucharist, therefore, there is present in a sacramental way, that is, under the Eucharistic species of bread and wine, Christ whole and entire, God and Man (Compendium, n. 282).
17. The Eucharist is the very sacrifice of the Body and Blood of the Lord Jesus which He instituted to perpetuate the sacrifice of the cross throughout the ages until His return in glory. Thus He entrusted to His Church this memorial of His death and Resurrection. It is a sign of unity, a bond of charity, a paschal banquet, in which Christ is consumed, the mind is filled with grace, and a pledge of future glory is given to us (Compendium, n. 271).
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Next article: Henry VIII refutes Luther on the Sacrament of the Eucharist under one form only administered to the laity.
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The book is accompanied by two talks on CD: 1) The De-Christianization of the Western World and 2) The Real Presence of Jesus in the Eucharist. It is available to Wanderer readers at $33.00 (shipping and handling free in the United States). Please make your check payable to: Sacred Heart Media, LLC and mail it to: P.O. Box 1144, Rochester, MN 55903.
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(Raymond de Souza, KM, is available to speak at Catholic events anywhere in the free world in English, Spanish, French, and Portuguese. Please contact Chevalierdemalta@outlook.com or phone 507-450-4196.)
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