Jerôme a écrit :
En Anglais :
Wycliffe in De Eucharistia repudiated the doctrine of transubstantiation as idolatrous, in favor of the "spiritual presence of Christ" in the Supper. He was not altogether clear on what that meant by this, some of which sounds rather like Luther's later doctrine, some more like Calvin (who fell 'between' Zwingli & Luther's views and sought to mediate between ).
"Wycliffe himself had for some time, both in speech and writing, indicated the main characteristics of his teaching on the Eucharist. It was not, however, until 1379 or 1380 that began a formal public attack on what he calls the "new" doctrine in a set of theses propounded at Oxford. These were followed by sermons, tracts, and, in 1381, by his great treatise De eucharistia. Finally, at the close of his life, he summed up his doctrine in this as in other matters in the Trialogus.
"The language in which he denounced transubstantiation anticipated that of the Protestant reformers: it is a "blasphemous folly", a "deceit", which "despoils the people and leads them to commit idolatry"; philosophically it is nonsense, since it presupposes the possibility of an accident existing without its substance; it overthrows the very nature of a sacrament. Yet the consecrated bread and wine are the body and blood of Christ, for Christ himself says so (Fasc. Zizan. p. 115); we do not, however, corporeally touch and break the Lord's body, which is present only sacramentaliter, spiritualiter et virtualiter -- as the soul is present in the body. The real presence is not denied; what Wycliffe "dares not affirm" is that the bread is after consecration "essentially, substantially, corporeally and identically" the body of Christ. His doctrine, which was by no means always consistent or clear, would thus seem to approximate closely to the Lutheran doctrine of consubstantiation, as distinguished from the Zwinglian teaching accepted in the xxviii. Article of Religion of the Church of England, that "the means whereby the body of Christ is received and eaten in the Supper is Faith."
Si je puis donner mon avis , il était comme tous les hérétiques : il commençait par quelques critiques justifiées de la corruption du clergé et du relâchement de ses mœurs, pour progressivement contredire point par point la doctrine catholique.
Dans le cas de la transsubstantiation, on arrive à un point extrême puisque les paroles des Évangiles sont explicites : " ceci est mon corps... Faites cela en mémoire de moi". D'ailleurs Luther est allé moins loin et à inventé une curieuse théorie de la consubstantiation !
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