52 JC No 34

More from the Psalter preface

As for the Sacraments, if we look thoroughly at their nature, we will recognise that it is a perverse custom to celebrate them in such a manner that the people may not merely look upon them, but may understand the mysteries which are there contained. Because if they are visible words (as St. Augustine calls them) it is necessary, not only that there be merely an exterior spectacle, but also that the doctrine be conjoined with it, to give it intelligence. And also our Lord in instituting them has well demonstrated this: because he says that these are testimonies of the alliance which he has made with us, and which he confirmed by his death. It is necessary, therefore, to give them their meaning that we might know and understand that which he has said: otherwise it would be in vain that our Lord opened his mouth to speak, if he had around him no ears to listen. And so there is no need for a long dispute about that. And when the matter is examined with common sense, there is no one who will not confess that it is a pure frumpery to amuse the people with symbols which have no meaning for them. Therefore it is easy to see that one profanes the Sacraments of Jesus Christ by administering them so that the people do not at all understand the words which are being said about them. And in fact, one may see the superstitions which arise from such practice. Because it is commonly considered that the consecration, for instance of the water for Baptism, or of the bread and wine of Our Lord's Supper, is like a sort of incantation; that is to say, when one has breathed and pronounced with the mouth the words, creatures insensible of feeling feel the power, although men understand nothing. But the true consecration is that which makes itself through the word of faith, when it is declared and received, as St. Augustine has said: that which is expressly contained in the words of Jesus Christ. Because he did not say to the bread that it is his body: rather he addressed the word to the company of the faithful, saying, take, eat, and so forth. If we wish therefore to celebrate truly this sacrament, it is necessary for us to have the doctrine, by means of which that which is there signified is declared to us. I say that that seems very strange to those who are not accustomed to it, as it happens with all new things: but it is very reasonable if we are disciples of Jesus Christ to prefer his institutions to our custom. And that which he instituted from the very
beginning ought not to seem new to us.

If that is still incapable of penetrating into the understanding of anyone, it is necessary for us to pray to God that it please him to illuminate the ignorant, to make them understand how much wiser it is that all the men of the earth should learn not to fix themselves on their own senses, nor on the single mad wisdom of their leaders who are blind. However, for the usage of our Church, it has seemed good to us to make public as a formulary these prayers and Sacraments in order that each may recognize that which he hears said and done in the Christian assembly. However, this book will profit not only the people of this
Church, but also all those who desire to know what form the faithful ought to hold to and follow when they convene in the name of Christ.

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