RELIGIOUS ENCYCLOPEDIA
Transubstantiation Trappists
mensions it is in heaven. In the host it is present efficaciously but in a symbol; the " symbol represents " (vicarius est) the body. Christ is in the bread as a king is in all parts of his dominions and as the soul is in the body. The doctrine of transubstantiation is subversive of logic, grammar, and all natural science (De eucharistia, p. 11; Trialogus, ed. Lechler, pp. 248, 261, Oxford, 1869). The words of institution are to be taken figuratively, just as are the words " I am the vine." Transubstantiation would necessarily demand transaccidentation (a word Wyclif used before Luther); for if accidents can be separated from the thing itself, one can not tell what a thing is or even whether it exists. With reference to the discussion concerning the mouse which partakes of the, host, he affirmed the first assumption to be false, because Christ is not in the host in a corporeal manner. The chief charge brought against Wyclif by Gregory XI. and at the Council of Constance (q.v.) was that he denied this doctrine. The Reformers were unanimous in rejecting transubstantiation as a fundamental error, contrary to Scripture, to reason, to the testimony of the senses, to the very nature of the sacrament, and leading to gross superstition. There was, however, a, serious difference among the Reformers in the extent of opposition. Luther, adhering to the literal iiii erpretation of the words of institution, taught " ( Jonsubstantiation " (q.v.); while Zwingli and fa lvin gave up the literal interpretation, and the latter substituted for the idea of a corporeal preset ;e the idea of a spiritual real presence, and for ta .nducation by the mouth and the teeth a spiritual rea 1 fruition by faith alone. See Lord's Supper, II.
(P. ScHAPFf.) D. S. SCHAFF.
Bibliography: Pertinent literature will be found under ■'■ <Jucharist;1 Lord's Supper; and Mass. For the Rojaan Catholic side consult: Paschasius Radbertus, De ;orpore et sanguine Domini, in MPL, cxx.; J. de Lugo, De venerabili eucharistie sacramento, in Migne's Cursus theologies completus, xxiii. 10 sqq. (" the profoundest and most thorough" on the scholastic side); N. P. S. Wiseman, Lectures on the Real Presence of the Body and Blood of our Lord Jesus Christ in the Blessed Eucharist, new ed., London, 1852; F. X. Wildt, Explanatio mirabilium qua divina potentia in eucharistice sacramento operatur, pp. 29 sqq., Bonn, 1868; J. H. Oswald, Die dogmatische Lehre von den heiligen Sakramenten der katholischen Kirche, i. 375-427, Minister, 1870; G. Reinhold, Die Lehre der ortlichen Gegenwart Christi in der Eucharistie bei Thomas von Aquin, Vienna, 1893; F. Schmid, in Zeitschrift fur katholische Theologie, 1894, pp. 108-128; J. Ernst, Die Lehre des Paschasius Radbertus von der Eucharistie, Freiburg, 1896; S. J. Hunter, Outlines of Dogmatic Theology, iii. 249-262, New York, 1896; P. H. Batiffol, Etudes d'histoire, Paris, 1906; F. W. D., Elucidation of the Doctrine of Transubstantiation, Littleborough, 1904; KL, xi. 1977-1996.
For the Protestant side consult: T. Granmer, Writings and Disputations Relative to the Sacrament of the Lord's Supper, ed. J. E. Cox for Parker Society, pp. 239- 343, Cambridge, 1844; J. Jewel, Works, ed. J. Ayre for Parker Society, i. 445 sqq., Cambridge, 1845; J. Cosin, Hist, of Popish Transubstantiation, London, 1679, new ed., 1850; P. K. Marheineke, Christliche Symbolik, 3 vols., Heidelberg, 1810-14; H. E. F. Guericke, Allgemeine christliche Symbolik, Leipsic, 1839; G. S. Faber, Christ's Discourse at Capernaum Fatal to the Doctrine of Transubstantiation, London, 1840; K. F. A. Kahnis, Die Lehre vom Abendmahl, Leipsic, 1851; T. B. Strong, The Doctrine of the Real Presence, London, 1899; Harnack, Dogma, passim (consult Index) ; the works on the history of doctrine by H. C. Sheldon, New York, 1886, R. Seeberg, 2d ed., Leipsic, 1907 sqq., F. A. Loofs, new ed., Halle, 1908;
and the literature under Berengar; Radbertus, Paschasius; and Ratramnus.
For the Greek Church consult: I. R. Kiesling, Hist. concertationis Grmcorum Latinorumque de transsvbstantione, Leipsic, 1754; G. E. Steitz, in Jahrbiicher fur deutsche Theologie, xiii (1868), 649-700; M. Jugie, in Echos d'orient, x (1907), 5 sqq., 65 sqq.
TRAPP, JOHN: Church of England; b. at Croome d'Abetot (6 m. s.s.e. of Worcester), England, June 5, 1601; d. at Weston-on-Avon (30 m. n.e. of Gloucester) Oct. 16, 1669. He studied at Christ Church, Oxford (B.A., 1622; MA., 1624); became usher of the free school of Stratford-upon- Avon, 1622, and headmaster, 1624; was made preacher at Luddington, near Stratford; became vicar of Weston-on-Avon. He sided with the parliament in the civil war, and took the covenant of 1643; acted as chaplain to the parliamentary soldiers in Stratford for two years; was rector of Welford in Gloucestershire and Warwickshire, 1646- 1660; and again vicar of Weston, 1660-69. He was most industrious, and an excellent preacher. Besides God's Love Tokens (London, 1637), he issued a Commentary on the Old and New Testaments (5 vols., 1654 sqq.; reprinted and ed. H. Martin and W- Webster, with Memoir by A. B. Grosart, 5 vols., London, 1867-68). It is in some respects the best of the Puritan commentaries.
Bibliography: Besides the Memoir by Grosart, ut sup., consult: A. a Wood, Athena; Oxonienses, ed. P. Bliss, iii. 843-844, 4 vols., London, 1813-20; DNB, lvii. 155.
TRAPPISTS (REFORMED CISTERCIANS): A Roman Catholic order distinguished by extreme severity and renunciation of learning. It was founded in the Cistercian abbey of Notre Dame de la Maison-Dieu (80 m. s.w. of Paris) established about 1140 in an unhealthy valley of Normandy accessible by a narrow defile, hence The called La Trappe ("The Trap"). The
Founder, abbey, increasing in luxury, gradually declined in morality and popularity until, by the early part of the seventeenth century, it had but seven monks. In 1636 it came as a benefice to Armand Jean le Bouthillier de Ranee" (b. at Paris Jan. 9, 1626; d. at La Trappe Oct. 27, 1700), who was to become its reformer. Before he was eleven years old he was canon of Notre Dame at Paris, abbot of La Trappe, and prior of other monasteries, and, distinguished no less for scholarship and ability as a preacher than for his lax mode of life, he was ordained priest in 1651. The sight of the severed head of a companion in 1660 and a narrow escape from death in 1662 exercised so profound an influence on him that in 1664 he entered upon a life of the most rigid asceticism. Surrendering all his other benefices or applying them to pious uses, he retired to La Trappe, restored the buildings, and began a reform of the discipline, but was driven away, and retired to Perseigne in 1663, but, becoming a professed in the following year, he assumed the abbacy of La Trappe (1664), and with a fanatical zeal enforced the original sterner rules. In 1664 and 1665 he visited Rome to secure the necessary papal concessions for his plans, which were sanctioned by Innocent XI. in 1678. The Trappist rule (Constitutions et reglements de la Trappe, 2 vols., Paris, 1701) binds the monks to arise at two o'clock
Trappists Tregelles