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By Lee Palmer Wandel

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Confessions and Catechisms of the Reformation (Grand Rapids, 1991), p. 151. introduction 11 For some scholars for whom Christ is “present” in the Mass, on the other hand, all (other) forms of “Supper” are “empty”: Christ cannot be present where neither priestly office nor the mystery of transubstantiation occurs. For each Church, Christ’s “presence” is “real”—as it is not “real” in another liturgy—experienced, authentic, palpable, sensible, known. This volume would not be possible without movements towards dialogue in theology, liturgics, and Reformation scholarship.

90–93, 105–109. 24, Biblioteca Franciscana Scholastica Medii Aevi 15 (Florence, 1951–1957), p. 401. 9 A similar position was taken at the same time by the Parisian theologian John Beleth (fl. 10 By the end of the first quarter of the thirteenth century, however, all theologians accepted and defended the new understanding of ordination as limited to service at the altar centering on the permanent power to make Christ present in the Eucharist. This power was dependent not on the moral life of the minister, but on his (and again only males were considered capable of ordination) canonically valid ordination.

21 Elizabeth Vodola, Excommunication in the Middle Ages (Berkeley, 1986). 22 Gary Macy, “Commentaries on the Mass in the Early Scholastic Period,” in Medieval Liturgy: A Book of Essays, ed. Lizette Larson-Miller (New York and London, 1997), pp. 25–59. M. Hope, “Liturgical Books,” in The Study of Liturgy, rev. , ed. Cheslyn Jones, Geoffrey Wainwright, et al. (New York, 1992), p. 96. 22 gary macy they needed a standardized liturgy as well as a means of carrying conveniently the necessary liturgical texts on their travels.

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