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[32] An allusion to his opponents' doctrine of the complete freedom of the will, which Luther denied. Compare his _De servo arbitrio_ (1525).
_Weimar Ed._, XVIII, 600 ff. He finds in their treatment of Scripture and of logic a practical expression of this doctrine of theirs.
[33] Luther humbly identifies himself with the erring priesthood,
[34] Alveld.
[35] _The res sacramenti_. The sacrament consisted of these two parts--(1) the _sacramentum_, or external sign, and (2) the _res sacramenti_, or the thing signified, the sacramental grace. Another distinction is that between (1) _materia_, or the external sign, and (2) _forma_, or the words of inst.i.tution or administration. See below, p. 223.
[36] Cf. _Weimar Ed._, VI, 505, note 1.
[37] Cf. Vol. I, p. 325, and _Realencyklopadie_, X, 289, pp. 11 ff.
[38] Cf. _Weimar Ed._, VI, 506, note 2.
[39] Cf. W. Kohler, _Luther unci die Kirchengeschichte_ (Erlangen, 1900), chap. viii.
[40] On the spiritual reception of the sacrament see H. Hering, _Die Mystik Luthers_ (1879), pp. 173 f. Cf. above, p. 40.
[41] See above, p. 172.
[42] John Wyclif (1384), the keenest of the mediaeval critics of the doctrine of transubstantiation.
[43] Pierre d'Ailly (1425), who, with his master Occam, greatly influenced Luther.
[44] The Sentences of Peter Lombard, the text-book of medieval theology.
[45] In the dogma of transubstantiation (Fourth Lateran Council, 1215) the Church taught that the substance of bread and wine was changed into the substance of Christ's body and blood, while the accidents of the former--i. e., their attributes, such as form, color, taste, etc.--remained.
[46] Aquinas.
[47] Thus the _Erlangen Ed._; the _Weimar Ed._ reads: _an accidentia ibi sint sine substantia_.
[48] See above, p. 20.
[49] i. e., the host, or wafer.
[50] _Decretal. Greg. lib. I, t.i.t. i, cap. I, --3_.
[51] See above, pp. 26 ff.
[52] See above, p. 137.
[54] Comp. Vol. I, pp. 295 ff.
[55] The Douay Version has here been followed.
[56] See Luther's own definition above, pp. 22 ff.
[57] See above, p. 181, note.
[58] See above, p. 198.
[59] See above, p. 195.
[60] See above, p. 10.
[61] See above, p. 187, note 1.
[62] See above, p. 188.
[63] See above, p. 182, note 2.
[64] On "fruits of the ma.s.s" compare Seeberg, _Dogmengesch._., III, p.
472.
[65] Comp. Vol. I, p. 307.
[66] Comp. Vol. I, pp. 302 f.
[67] See above, pp. 22 f.
[68] See p. 23.
[69] See Vol. I, pp. 187 ff.
[70] See above, p. 196.
[71] That portion of the ma.s.s included between the Sanctus and the Lord's Prayer.
[72] See Vol. I, p. 312, and _Prot. Realencyklop._, XIV, 679, 41 ff.
[73] See above, p. 211, note 2.
[74] See above, p. 16.
[75] See Vol. I, p. 306.
[76] The offertory prayers in the ma.s.s. _C. Prot. Realencyklopadie_, XII, 720, 46 ff.
[77] The private ma.s.s does not require the presence of a congregation.
Besides the celebrant there need be present only a ministrant. There is no music, the ma.s.s is only read. See _Realencyklopadie_, XII, 723.
[78] The _res sacramenti_. See above, p. 182.
[79] Ma.s.ses celebrated by special request or in honor of certain mysteries (e. g., of the Holy Trinity, of the Holy Spirit, or of angels). _Realencyklopadie_, XII, 722.
[80] Pope Gregory I. See Realencyklopadie, XII, 681 f.
