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The Sacramentarian Controversy The
doctrine of the real presence of Christ in

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the Eucharist had been established in the
Romish Church since the Fourth Lateran

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Council in the year 1215.

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For 300 years the mass and
transubstantiation had been the principal

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bulwarks of Rome and her greatest
blasphemy.

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The idea of the corporeal presence of
Christ in the Holy Supper through a halo

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of sacred importance around it,
excited the imagination of the people and

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fixed it deeply in their affections.

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It was the origin of many ceremonies and
superstitions, of great wealth and

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dominion to the priesthood, and the most
stupendous miracles were said to be

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wrought by the consecrated bread,
both among the living and the dead.

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It thus became the cornerstone of the
papal edifice.

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Luther, as a priest and a monk,
firmly believed in this mystery of

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iniquity, and never was, throughout his
whole career, delivered from its delusion.

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He sinned against God and his own
conscience when he accepted priestly

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ordination, and from that period a
judicial blindness seems to have rested on

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his mind as to the power of the priest
over the elements.

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Transubstantiation, or the actual
conversion of the bread and wine into the

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real body and blood of Christ,
by priestly consecration, was then,

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as it still is, the recognized doctrine of
the Church of Rome.

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Those who doubt this are denounced as
infidels.

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As a reformer, Luther gave up the term
transubstantiation and adopted,

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if possible, the still more inexplicable
term of consubstantiation.

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He renounced the papal idea that the bread
and wine after consecration remained no

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longer, but were changed into the material
body and blood of Christ.

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His strange notion was, that the bread and
the wine remained just what they were

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before real bread and real wine,
but that there was also together with the

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bread and wine the material substance of
Christ's human body.

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No invention of man, we may freely affirm,
ever equalled this popish doctrine in

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absurdity, inconsistency, and
irreconcilable contradictions.

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The hands of the priest, said the pontiff
Urban, in a great Roman council,

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are raised to an eminence granted to none
of the angels, of creating God,

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the creator of all things, and of offering
him up for the salvation of the whole

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world.

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This prerogative, as it elevates the pope
above angels, renders pontifical

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submission to kings and execration.

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To all this the sacred synod, with the
utmost unanimity, responded, Amen.

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Surely this is the last test of human
credulity, and the consummation of human blasphemy.