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Koers (Online) vol.79 n.4 Pretoria 2014
John Calvin and the 'accursed idolatry' of the papal mass
Johannes Calvyn en die 'vervloekte afgodery' van die pouslike mis
Johan (Frikkie) F.K. Mulder
Reformed Church, Durban/ Amanzimtoti, South Africa
This article comprises a comparison of article 16 of the Genevan Confession (1536), certain extracts of 'A small tract on Holy Communion (1541)' and a letter to Madame the Duchess of Ferrara (1541), with question 801 of the Heidelberg Catechism (HC80).
Die artikel fokus op die Gereformeerde teoloog Johannes Calvyn se besware teen die Rooms Katolieke mis soos verwoord in artikel 16 van die Geneefse Belydenis (1536), sekere uittreksels van sy 'Klein traktaat oor die heilige nagmaal' (1541), en 'n brief deur hom aan Renée die Hertogin van Ferrara (1541). Sy besware word verder vergelyk met vraag en antwoord 80 van die Heidelbergse Kategismus. Hierdeur poog die artikel om die huidige ignorering van die verskille tussen die nagmaal van die Here en die Rooms Katolieke mis wat die onlangse debatte daar rondom kenmerk, te deurbreek.
Protestants who believed that the Second Vatican Council (1962-1965) marked the beginning of a new epoch of benevolence and openness between Roman Catholics and Protestants were reminded by a pronouncement of Pope Benedict XVI2 on Monday, 03 October 2005 that the Council of Trent was still authoritative for what Rome believes and does.3 Referring specifically to the Roman Catholic mass, Benedict declared the following on St. Peter's square:
The Catholic doctrine on the Eucharist ... authoritatively defined by the Council of Trent, must be absorbed, experienced and transmitted by the ecclesial community in ways that are ever new and adapted to the times ... (Vatican Information Service 2005)
One of the 'ways that are new and adapted to the times' in which the Tridentine doctrine of the Eucharist has been transmitted in our own day, is the idea of the 're-presentation'4 or 'making present'5 of the once-and-for-all sacrifice of Jesus Christ during mass.6 According to this theory, nothing is thus added to the sacrifice of Christ in the mass, because His real, objective sacrifice - yes, Christ himself in the act of dying on the cross in history - is made present in the eucharist. This concept of the 're-presentation' of Christ's sacrifice draws heavily on works such as Die Liturgie als Mysterienfeier (Casel 1922) by the Benedictine monk Dom Odo Casel (1886-1948), who in turn gleaned many of his ideas from the pagan Greco-Roman mystery cults.
But in comparing, for instance, the following two canons with Casel's 'protestant friendly' re-presentation theory, the irreconcilability of what the Council of Trent authoritatively defined concerning the doctrine of the Eucharist and Casel's views becomes evident. Canon VI of Session XIII of the council, held during 1551, states:
If anyone says that in the holy sacrament of the Eucharist, Christ, the only begotten Son of God, is not to be adored with the worship of latria,7 also outwardly manifested, and is consequently neither to be venerated with a special festive solemnity, nor to be solemnly borne about in procession according to the laudable and universal rite and custom of holy Church, or is not to be set publicly before the people to be adored and that the adorers thereof are idolaters, let him be accursed. (Schaff [1889] 1919)8
Canon III of Session XXII of the Council of Trent, held during 1562, states:
If anyone says that the sacrifice of the mass is one only of praise and thanksgiving; or that it is a mere commemoration of the sacrifice consummated on the cross but not a propitiatory one; or that it profits him only who receives, and ought not to be offered for the living and the dead, for sins, punishments, satisfactions, and other necessities, let him be accursed. (Schaff [1889] 1919)9
On 07 July 2007 Pope Benedict XVI published a letter entitled '"motu propria data" Summorum Pontificum on the use of the Roman liturgy prior to the reform of 1970' (Vatican 2007). With this letter Benedict re-established the Tridentine mass in its legal right, and thereby made it more accessible to those who prefer the Latin mass to the mass that came into use from 1970. Criticism from traditionalists against the post-Vatican II Novus Ordu mass had especially to do with its toning down of the sacrificial aspect of the mass.10
With the election of the first-ever Jesuit11 pope, Francis I,12 who on Saturday, 05 October 2013 appointed his special envoy13 to the 450th anniversary of the conclusion of the Council of Trent in Trento, Italy (Vatican Information Service 2013),14 it seems imperative to re-evaluate and reaffirm the commitment of the Reformed churches of the world to what the Word of God teaches about the Lord's Supper and also about the papal mass.
John Calvin and the papal mass
Question and answer 80 (henceforth referred to as HC80) of the famous Heidelberg Catechism15 describes the papal mass as nichts anders, denn ein verleugnung des einigen opffers und leidens Jesu Christi, und ein vermaledeite Abgo[e]tterey'', that is, nothing other than a denial of the one sacrifice and suffering of Jesus Christ, and an accursed idolatry (cf. Hebrews 7:27; 9:12; 9:25-28; 10:10, 12-14; John 19:30). This article seeks to highlight John Calvin's views on the papal mass by examining certain extracts of his writings. At the same time it seeks to trace the congruence of his views, especially those directed against the mass, with that of question and answer 80 of the Heidelberg Catechism.
The reformer Martin Luther was vehement in his opposition to the 'sacrifice of the mass'. He described it in his Schmalcaldic Articles as 'der gröfieste und schrecklichste Grauel' (Müller 1890:301),16 that is, the greatest and most shocking abomination. He also described it, among other things, as a 'Drachenschwanz' (Müller 1890:302),17 that is, a dragontail. Luther employed these ways of describing the sacrifice of the mass especially when he opposed it as a work that has merit in itself to effect the forgiveness of the sins, of the living and the dead. Not only did Luther reject the 'sacrifice of the mass', but he also rejected transubstantiation.18 Nevertheless, his 'biggest blows' he reserved for attacking the mass as a meritorious sacrifice for sins.19 John Calvin also rejected the sacrifice of the mass as a meritorious work, but also added to his rejection of it the importance of stressing the unrepeatability of the sacrifice of Christ on the cross of Calvary.20 He was, furthermore, unrelenting in his attacks and in his condemnation of the doctrine of transubstantiation which teaches that by the Roman priest's words of consecration21 the bread and wine are changed into Christ's body and blood. To be more precise, the theory of transubstantiation teaches that the substance of the bread and wine is changed into the substance of the body and blood of Jesus Christ, and that only the accidents - that is, the form which includes the smell, taste, colour of the bread and wine - remain. The concept that something consists of substance and accidents is usually attributed to the Greek philosopher Aristotle (cf. Aristotle 1961). Aristotle's ideas were in turn synthesised with the rubrics of medieval theology by scholastic theologians such as Thomas Aquinas.22 Believing transubstantiation to be true, Roman Catholics would actually worship the elements.23 Calvin resisted this practice as the utmost idolatry and denounced it in the strongest of terms, as will be seen in the subsequent discussion.
On 03 April 1563 Casper Olevianus, one of John Calvin's earlier students at the academy of Geneva, wrote him a letter about the recently drafted Catechism for the Palatine where Olevianus laboured in the Word:
... in the first German edition24 ... the question about the difference between the Lord's Supper and the papal mass was left out. But after encouragement from me, the Elector decided to include25 it in the second German and the first Latin edition. (CO 19:684)26
This question that Olevianus refers to in his letter to Calvin, which is the well-known question 80 of the Heidelberg Catechism, reads as follows in its final form:
What difference is there between the Lord's Supper and the papal Mass? The Lord's Supper testifies to us that we have full forgiveness of all our sins through the one sacrifice of Jesus Christ, which He Himself once accomplished on the cross. And that by the Holy Spirit we are engrafted into Christ, who, with His true body is now in heaven at the right hand of the Father, and wants there to be worshipped. But the Mass teaches that the living and the dead do not have forgiveness of sins through the suffering of Christ, unless Christ is still daily offered for them by the priests. And that Christ is bodily under the form of bread and wine, and is therefore to be worshipped in them. And thus the Mass at bottom is nothing else than a denial of the one sacrifice and suffering of Jesus Christ, and an accursed idolatry. (Neuser 2009:195)27
Already in the question of HC80 it is evident that the words 'the Lord's Supper', stand in contrast to the words 'papal mass'. The Lord's Supper testifies to those who communicate at the table that we have complete forgiveness of all our sins because of the sacrifice that Jesus Christ brought when He died for us on the cross. We are also by the power of the Holy Spirit grafted into the Lord Jesus Christ. Christ is furthermore with his true body in heaven at the right hand of the Father and is to be worshipped there.28
The antithetical part of the answer indicated by the conjunction 'aber', that is, but, states that the living and the dead do not have forgiveness of sins through the suffering of Christ, unless Christ is still daily offered for them by the priests. In contrast to the first part of HC80's answer in which Christ is the subject accomplishing his people's salvation by his death on the cross, the accusation here brought against the papal mass is that the priests are the subjects in it, because they are offering Christ daily. They therefore detract from what Christ already accomplished; with their actions they furthermore consider his sacrifice as insufficient; and in doing so they have made Christ the object. HC80 continues to describe the papal mass as teaching that Christ is bodily under the form of bread and wine. Without using the specific word, it is the dogma of transubstantiation that the answer here refers to. The fact that the word gestalt - that is, form or shape - is used seems further to point to the Thomistic/Aristotelian metaphysics underlying the theory of transubstantiation. HC80 states that because the papal mass teaches that Christ is bodily under the form of the bread and wine, it consequently teaches that he is also to be worshipped in it. Up to this point HC80 described the difference between the Lord's Supper and the papal mass. It now proceeds to proclaim its 'anathema' against it, by stating that the papal mass is in its essence - literally, in its ground or foundation - nothing but a denial of the one sacrifice and suffering of Jesus Christ. The worshipping of the bread and wine - for HC80 denies that Christ is transubstantiated in it - is condemned as ein vermaledeite Abgo[e]tterey, that is, an accursed idolatry. Note that the papal mass is condemned by the Catechism so as to warn believers against it.29
This question and answer of the Heidelberg Catechism has become very unpopular in Protestant circles today,30 unpopular in the sense that fewer and fewer churches that confess Scripture by the words of the Heidelberg Catechism still expect of their members to confess this question and answer in its definitive form. As examples of this, the Reformierte Bund31in Germany as well as the Christian Reformed Church in North America32(the CRCNA) can be cited. In South Africa, the Dutch Reformed Church is currently engaged in discussions with Rome about HC80.33 The Genevan Confession of Faith is now going to be looked at.
The Genevan Confession of Faith, 1536 - Article XVI: The holy supper
The Genevan Confession of Faith that was drafted by Calvin was preceded by a catechism that he wrote in order to instruct the citizens of Geneva in the evangelical faith. This Catechism was not subdivided into the customary question-and-answer format. The Genevan Confession of Faith that consisted of 21 articles was developed from this catechism. After its composition, it was immediately elevated to the status of religious constitution of Geneva. Both these documents were approved by the Great Council of Geneva on 10 November 1536, and according to a decision of 27 April
1537 it was printed in French. Just as in Bern, the citizens of Geneva swore allegiance to this Genevan Confession in groups of ten (Müller [1903] 1987:XXVII). In this discussion, article 16 of the Genevan Confession of Faith that deals with the Lord's Supper is analysed:
The Supper of our Lord is a sign by which under the bread and the wine he represents the true spiritual communion which we have in his body and his blood. And we acknowledge that according to his ordinance it ought to be distributed in the company of the faithful, in order that all those who wish to have Jesus for their life be partakers of it. In as much as the mass of the pope was an accursed and diabolical ordinance by subverting the mystery of the Holy Supper, we declare that it is execrable to us, an idolatry condemned by God; because it is regarded as a sacrifice for the redemption of souls and because the bread is in it taken and adored as God. Besides there are other execrable blasphemies and superstitions implied here, and the abuse of the Word of God which is taken in vain without profit or edification. (Müller [1903] 1987:114)34
In article 16 of the Genevan Confession of Faith a number of pertinent issues can be pointed out:
- The spiritual communion with Christ at the Holy Supper.
- Rejection of the mass as a sacrifice for the redemption of souls.
- Rejection of the idea that the bread becomes God and should be worshipped.
- Rejection of other superstitions, as well as the misuse of the Word of God.
The spiritual communion with Christ at the Holy Supper
The words 'The Supper of our Lord is a sign' immediately want to hint at the fact that there should be no absolute connection made between the Lord's Supper and that which it represents. It is therefore called a sign. But the words 'under the bread and the wine' - which are reminiscent of Lutheran phraseology - indicate that that which the Lord's Supper represents should neither be untied or severed from the elements of bread and wine. The words 'he represents' avoid the words 'he gives', again in order not to connect the Lord's Supper in a too absolute way to what it represents. But then: What does the believer enjoy and receive in the Lord's Supper? The answer: 'The true spiritual communion which we have in his body and his blood.' It is therefore important to realise that the elements are not 'empty signs', but that through faith they connect the believer with the body and blood of Christ that they represent. HC80 agrees with this article in that it states that we are by the working of the Spirit grafted into Christ, which is here described in terms of the spiritual communion we have with him.
Rejection of the mass as a sacrifice for the redemption of souls
The 'mass of the pope' is described as 'an accursed (French: mauldicte) and diabolical ordinance', because it subverts 'the mystery of the Holy Supper'. It is worth noting that the French word 'mauldicte' (accursed) used by Calvin here is synonymous with the German word 'vermaledeite' (accursed) that is used in HC80 to describe the papal mass.35 Calvin continues to speak about the papal mass: 'we declare that it is execrable to us, an idolatry condemned by God; because it is regarded as a sacrifice for the redemption of souls'. If one compares the second edition of the Heidelberg Catechism in which the papal mass is described as 'an idolatrous denial of the unique sacrifice and suffering of Jesus Christ'36 with this phrase here, it is noteworthy that the idolatry of the mass is here in the Genevan Confession of Faith also connected to the denial of the unique sacrifice and suffering of Christ. In the third and definitive version of the Heidelberg Catechism, the idolatry of the mass is especially connected with the worshipping of the bread and wine.
Rejection of the idea that the bread becomes God and should be worshipped
The papal mass is described as 'an accursed and diabolical ordinance ... because the bread is in it taken and adored as God'. Here the idolatrous nature of the mass is further inveighed against. Inasmuch as the bread is equated with God, it is also described as 'accursed' and 'diabolical'. HC80 agrees with this description in that it calls the papal mass an 'accursed idolatry'.
Rejection of other superstitions, as well as the misuse of the Word of God
Apart from the sacrifice of the mass for the redemption of souls and the worshipping of the bread as God, 'other execrable blasphemies and superstitions' that are connected with the mass are also rejected here. The 'abuse of the Word of God' in connection with the mass is also condemned. HC80 is also in agreement with this rejection of the worshipping of the bread as God, when it calls this action an 'accursed idolatry'.
The way in which the papal mass is described in this article of the Genevan Confession agrees remarkably with the way in which it is described in HC80. The reasons that are adduced in the Genevan Confession for condemning the papal mass also agree in a remarkable way with the reasons for rejecting it in HC80, that is, that it is a sacrifice for the redemption of souls, and that the bread is worshipped. The order in which these two issues are rejected also agrees with the order in which they are rejected in the Heidelberg Catechism. The mass as sacrifice is first rejected, and after that the worshipping of the bread. In this respect it is also important to notice that both the confession and the Catechism distinguish between and they also separate the two issues, that is, the mass as sacrifice and the teaching of transubstantiation.37 The possibility can therefore not be excluded that Calvin's Genevan Confession exercised some kind of influence on HC80 that was to be formulated 27 years after this confession. The letter that Olevianus wrote to Calvin - alluded to earlier - may also point in this direction.38 'The Little Tract on the Holy Supper of our Lord Jesus Christ' is now looked at.
'The Little Tract on the Holy Supper of our Lord Jesus Christ'39
The 'Little Tract on the Holy Supper of our Lord Jesus Christ' was written by John Calvin in the city of Strassburg during his time of expulsion from Geneva. In it he presents his own understanding of the Lord's Supper, and also attempts to clarify the reasons for the sacramentarian dispute between Huldrich Zwingli and Martin Luther. It was published in 1541. Calvin defended it in various publications, and it was accepted by the Reformed Churches.40 In this tract three aspects are now focussed on:
- the mass as sacrifice
- the mass as application of the sacrifice of Christ
- transubstantiation.
Firstly, since the Lord gave us the Supper in order for it to be distributed amongst us in order to testify towards us that by communicating of his body, we have a part in his sacrifice that he offered on the cross to God his father for the expiation and satisfaction of our sins; people have invented in their heads the opposite, that it is a sacrifice by which we acquire the remission of our sins before God. This is a sacrilege that cannot be maintained at all . Thus, because this opinion held concerning the Supper, that it is a sacrifice for acquiring the remission of sins, detracts from it, it should be condemned as diabolical.41
Calvin here states that the Lord's Supper testifies to us that by eating the bread that we have a part in the sacrifice that Christ offered for our sins. The point here is that we receive from the Lord, and that what Christ did for us on the cross was to pay fully for our sins. The first part of HC80 agrees beautifully with this formulation when it speaks of the complete forgiveness we have through Christ's sacrifice on the cross. Calvin contrasts this with what the Lord's Supper has become in his own day, that is, a sacrifice that people bring in order to acquire or merit the forgiveness of sins. Calvin openly calls this latter conception a sacrilege. He furthermore states that this opinion detracts from the sacrifice of Christ and should therefore be condemned as devilish. HC80's formulation of the papal mass also agrees with Calvin's description here, in that it is a sacrifice brought to bring forgiveness of sins:
... And the meaning of the command that Jesus Christ left us is not to sacrifice or to immolate, but that we should take and eat that which was sacrificed. (cf. CO 5:449)42
Calvin refers his readers to the original words of institution of the Lord Jesus Christ from which it is evident that Christ never commanded his disciples to sacrifice or to immolate, but that we are to take and eat that which was sacrificed. The point is that there is no new sacrifice to be made for the forgiveness of sins. We are to eat and to receive that which is unrepeatable. But there were other strategies by which Papists attempted to accommodate Protestant sensibilities. Calvin writes:
I wish not to keep back the explanations which the enemies of the truth here offer. They say that the mass is not a new sacrifice, but only an application of the sacrifice of which we have spoken.43 Although they colour their abomination somewhat by saying so, still it is a mere quibble. For it is not merely said that the sacrifice of Christ is one, but that it is not to be repeated, because its efficacy endures forever. It is not said that Christ once offered himself to the Father, in order that others might afterwards make the same oblation, and so apply to us the virtue of his intercession. (CO 5:449)44
Calvin then explains a certain strategy or play with words which 'the enemies of the truth' adduce. They say, Calvin says, that the mass is not a new sacrifice, but that it is only an application of the sacrifice of Christ on the cross.45 Calvin dismisses this attempt as a mere playing with words, by stating that it is said in Scripture that Christ's sacrifice is not to be repeated, precisely because its power and efficacy endures forever. He furthermore denies that people are to make the 'same oblation' as Christ's, after Christ 'offered himself up to his Father', and thereby apply the virtue of what Christ did for us.
But how is the merit of Christ's death then applied to us, if not through the sacrifice of the mass?:
As to applying to us the merit of his death, that we may perceive the benefit of it, that is done not in the way in which the Popish Church has supposed, but when we receive the message of the gospel, according as it is testified to us by the ministers whom God has appointed as his ambassadors, and is sealed by the sacraments. (Calvin [1532-1564] 1863-1900)46
Yes, the merit of Christ's death is applied to us when we receive the message of the Gospel as it is preached to us by God's ministers. This message is furthermore sealed to us by the sacraments. But there is another error that was introduced by the mass:
The second error that the devil sowed to destroy this holy mystery, was by forging and imagining, that after the words are pronounced - with the intention of consecrating, the bread is transubstantiated in the body of Christ and the wine in his blood. Firstly, this lie has no foundation in the Scripture, neither any testimony from the ancient Church: and what is more is it cannot be harmonized with the Word of God at all. (CO 5:450)47
Calvin now states that apart from making the Lord's Supper a sacrifice for sins, there is also a second error that the devil introduced in order to destroy it. That is by deceiving people into believing that after the words of consecration by the priest, 'the bread is transubstantiated in the body of Christ and the wine in his blood.' Calvin refutes this by stating that 'this lie' does not have any foundation in the Word of God. He also denies that there is any testimony to be found in the early Church to the effect of transubstantiation. HC80 also agrees with this description that Calvin gives of the mass in that it describes Christ's body and blood as being in the bread and wine. Lastly, he states that it cannot be harmonised with the Bible. But why, then, should the bread remain? - 'All I am saying is that the nature of the sacrament requires it, that the physical bread remains as a visible sign of the body'.48
In elucidating further, Calvin states that if the physical bread does not remain, then there is no sacrament. Because what makes a sacrament a sacrament is partly that the sensible part of the sacrament should remain intact, without losing its proper nature. This is not the case in transubstantiation, and therefore the unwavering conclusion: 'We thus conclude, without a doubt, that this transubstantiation is an invention forged by the devil to destroy the truth of the Supper'.49
Calvin is unambiguous in his condemnation of transubstantiation when he describes it as forged by the devil in order to destroy the Lord's Supper. But transubstantiation also gave rise to other abuses that Calvin enumerates:
This perverse opinion, after it was once accepted, gave rise to many other superstitions. Firstly, it is that carnal adoration which is nothing else but idolatry. For in casting yourself before the bread of the Supper, and there to worship Jesus Christ as if He was contained in it (there), is to make an idol of it, instead of a sacrament. We do not have a command to worship, but to take and to eat. ... From the same source the other forms of superstition, like carrying the sacrament with pomp through the streets once a year, and to make a tabernacle for it on another day, and to keep it in a cupboard for a whole year long to amuse
the people with, as if it is God. Because all these things were not only conceived apart from the Word of God, but are also directly contrary to the institution of the Supper, it should be rejected by all Christians. (CO 5:452)50
Calvin now proceeds to enumerate the superstitions that transubstantiation gives rise to,51 the first of which is the bodily worship of the host. This he terms 'nothing else but idolatry'. This time not referring to sacrificing but to worshipping, he again urges Christ's words of institution on the reader. His firm decidedness to have Scripture have the last say is evident in this. Christ did not order His disciples to worship, but to 'take and eat'. Other forms of superstition like the carrying around of the consecrated host52 and the making of a tabernacle for it and also keeping it in a cupboard for people to worship are further enumerated. All these things were conceived apart from God's Word and they are also against what it teaches on the Lord's Supper. All Christians should therefore reject them. Calvin's letter to the Duchess of Ferrara is now looked at.
Letter to Madame the Duchess of Ferrara - Geneva, October 154153
Renée of France was the second daughter of King Louis XII of France and Anne of Britanny. In 1528 she was married to Ercole d'Este - the grandson of Pope Alexander XVI - who became duke of the Italian town of Ferrara in 1534. Renée was open to the ideas of the Reformation and was visited by John Calvin in 1536. Under Calvin's influence she ceased to adhere to the superstitions of Roman Catholicism. Though faltering in her faith in 1554 when she was forced by the machinations of the Counter-Reformation to recant her Protestant convictions, she later became a very influential benefactress of the Reformed cause. She often granted refuge to fleeing Protestants, and offered shelter to certain Huguenots during the infamous St. Bartholomew massacre in Paris (Encyclopedia Britannica, Inc. 2013). She corresponded with numerous Protestant reformers of the time, including Calvin.
In this letter to the Duchess of Ferrara, Calvin attempts to warn her against a certain preacher who was preaching in her court. Calvin considered him to be dangerous, because although outwardly professing the evangelical faith, he harboured Roman Catholic convictions concerning the mass.
He used ingenious arguments and cleverly chosen words to attempt to re-introduce the mass. Calvin answers one of his attempts to make the mass more 'palatable' for Reformed Christians:
I know well that these liars, to cover their abomination, say that they make the same sacrifice which Jesus has made; but from that statement there arise several blasphemies. For that sacrifice could be made by no one except by himself. And the Apostle says54 that if he is now sacrificed, it follows, that he must suffer still. Therefore, you can see, that one of two things must here take place: either to acknowledge the horrible blasphemy of the mass, and to detest it; or, in approving it, to trample under foot the cross of Jesus. (CO 11:327)55
Calvin states that it is said that Papists make 'the same sacrifice which Jesus has made'. It should be mentioned here that an example of this idea as printed in Rome's own publications is the Tridentine Catechism that was promulgated later in 1566 by Pope Pius V.56 Calvin warns that there are numerous blasphemies implied in this statement by those attempting to lead the duchess astray. Only Christ could make such a sacrifice and thus not other people. He then reminds her of the fact that the apostle says in Hebrews that if Christ is now sacrificed, then he must still suffer.
After having thus far explained the issue at hand to the duchess, he sets two alternatives concerning the mass before her: the one is for her either to acknowledge the 'horrible blasphemy' of the mass, and with that to abhor and detest it; or the other is to approve the mass, but thereby to trample the cross of Jesus Christ underfoot in doing so.
The Heidelberg Catechism does not address the claim that the sacrifice of Jesus Christ on the cross is the same sacrifice as that of the mass specifically. But it does view the papal mass as a repetition of Christ's sacrifice. Note the words: 'that the living and the dead do not have forgiveness of sins through the suffering of Christ, unless Christ is still daily offered for them by the priests.' In other words, Christ's sacrifice is not described as a once-and-for-all sacrifice as stated earlier in HC80, but it says that the priests still have to sacrifice Christ daily. It is true that the Tridentine Catechism continues to explain why Christ's sacrifice and the sacrifice of the mass is to be seen as only one sacrifice. It states: 'for the victim is one and the same.' In other words, Christ on the cross and Christ 'in the host' is the same victim, that is, the same one who suffers. Therefore both sacrifices are one. Calvin's criticism against this view of the Tridentine Catechism still holds, for the mass is a sacrifice offered by the priest, but only Christ could bring such a sacrifice. And if he is sacrificed, He would still have to continue suffering - something that the writer to the Hebrews denies could happen.
In looking in this study at the three texts by Calvin concerning the papal mass as sacrifice for the sins of the living and the dead, it was seen that HC80 is in full accord with Calvin's view on this issue. Again and again it was seen in his forceful expressions concerning this matter that the sacrifice of the mass can and should rightfully be described as at bottom 'nothing other than a denial of the one sacrifice and suffering of Jesus Christ'. That is because Christ's sacrifice is sufficient for the forgiveness of all our sins and is therefore to be believed, yes received. Any attempt to add to this sacrifice of Christ by the actions of the priests who would offer Christ up daily for the forgiveness of sins should be rejected as blasphemous.
Concerning the papal mass as involving the transubstantiation of the elements of bread and wine in the body and blood of Christ and the consequent worshipping of them, HC80 can also be said to be fully in accord with Calvin's views on it. The nature of the bread and wine remains the same during the celebration of the Lord's Supper, because that is a necessary requirement of what a sacrament is. Imagining, therefore, that through the words of institution, uttered by the priest, that the bread and wine are changed into the body and blood of Christ is to destroy the sacrament. Worshipping the elements after the consecration is to make an idol of the sacrament, and should be described using terms such as devilish, and accursed. HC80's description of the papal mass on this account as an 'accursed idolatry' is also completely in accord with Calvin's views as examined in the three texts.
Lastly, it was also seen in describing the sacrifice of Christ and the sacrifice of the mass as one sacrifice, that this papistic defence was already being propagated in John Calvin's own time. He refuted this idea, though, by countering it with Scriptural arguments. The Jesuit scholar E.J. Kilmartin has described the Tridentine deliberations about the mass as sacrifice as follows:
After long discussions, the Last Supper was finally viewed by the Tridentine fathers as a sacrifice. But not in such a way that the thought of the representation of the sacrifice of the cross played a role. In other words, the council grounded the sacrificial character in the offering of the body and blood of Christ under the forms of bread and wine. Hence this approach was open to the understanding of the mystery of the sacrifice of the Mass as a kind of new offering of Christ through which the sacrifice of the cross is represented because it already bears the trait of a sacrifice. In short, the sacrificial character of the Mass is not seen as derived from its relation to the historical sacrifice of the cross, but is, in the last analysis, simply presupposed. Trent speaks about the sacrificial character of the Mass in the dimension of the visible cultic action (Kilmartin 1998:176)
The current writer therefore does not share the optimism of J. Rahner when she writes:
The confessional explanation and meaning of the Lord's Supper [that is, as stated by HC80 - JFKM] have lost their church-rending character . Not the lay chalice nor the tabernacle, not the reason for transubstantiation nor the concept of the Lord's Supper as 'sacrifice' form the actual point of contention today, when the discussion is about the question of unity in the Supper, and about full communion between the churches.57 (Rahner 2012:136)
Thank God for forebears who were given the courage and strength of will to warn their own and subsequent generations against the blasphemous idolatry of the papal mass. May this generation of Christians not be the ones to strangle this solemn warning, presented in the Heidelberg Catechism's question and answer 80, but may it continue to confess what God's Word teaches about the mass. With the current re-awakening and revival of the Tridentine mass around the world, may God open the eyes of Christians everywhere to see it for what it really is.
Competing interests
The author declares that he has no financial or personal relationship(s) that may have inappropriately influenced him in writing this article.
Aquinas, T., 1917, Summa Theologiae, Benzinger Brothers Printers to the Holy Apostolic See, New York. [ Links ]
Aristotle, 1961, The metaphysics, transl. H. Tredennick, Harvard University Press, London. [ Links ]
Bakhuizen van den Brink, J.N., 1976, De Nederlandse belijdenisgeschriften in authentieke teksten met inleiding en tekstvergelijkingen, Ton Boland, Amsterdam. [ Links ]
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Calvin, J., [1532-1564] 1863-1900, loannis Calvini Opera Quae Supersunt Omnia, Vol. I-LIX. G[W]. Baum, E. Cunitz & E. Reuss ediderunt, Vol I-LIX. In Corpus Reformatorum, Vol. XXIXL-XXXVII. Brunsvigae/ Berolini: C.A. Schwetschke et filium. [ Links ] [= CO 1-59]
Calvin, J., [1541] 2009, Tracts and letters, vol. 4, J. Bonnet (ed.), The Banner of Truth Trust, East Peoria.
Casel, O., 1922, Die Liturgie als Mysterienfeier, Ecclesia Orans, Herder 9. [ Links ]
Catholic Church, 1994, Catechism of the Catholic Church, complete and updated, 2nd edn., Libreria Editrice Vaticana, viewed n.d., from http://www.vatican.va/archive/eng0015/_p41.htm [ Links ]
Christian Classics Ethereal Library, 2005, The Lord's Supper: The Consensus of Zuerich, viewed 14 August 2012, from http://www.ccel.org/ccel/schaff/hcc8.iv.xiv.vii.html [ Links ]
Christian Reformed Church 2011, The Heidelberg Catechism, viewed 25 October 2013, from http://www.crcna.org/sites/default/files/HeidelbergCatechism.pdf [ Links ]
CO, see Calvin, J., 1863-1900.
Encyclopaedia Britannica, Inc., 2013, 'Renée of France', viewed 31 October 2013, from http://www.britannica.com/EBchecked/topic/498078/Renee-of-France [ Links ]
Henss, W., 1983, Der Heidelberger Katechismus im konfessionpolitischen Kraftespiel seiner Frühzeit: Historisch-bibliographische Einführung der ersten vollstandigen deutschen Fassung, der sogenannten 3. Auflage von 1563 und der dazugehörigen lateinischen Fassung, TVZ, Zürich. [ Links ]
Kilmartin, E.J., 1998, The eucharist in the West: History and theology, The Liturgical Press, Collegeville. [ Links ]
Mathison, K.A., 2002, Given for you: Reclaiming Calvin's doctrine of the Lord's Supper, P&R, Phillipsburg. [ Links ]
Müller, E.F.K. [1903] 1987, Die Bekenntnisschriften der reformierten Kirche: In authentischen texten mit geschichtlicher Einleitung und Register, A. Deichert'sche Verlagsbuchhandlung Nachf., Georg Bohme/Nachdruck, Theologische Buchhandlung, Zürich/Leipzig.
Müller, J.T., 1890, Die symbolischen Bucher der evangelisch-lutherischen Kirche, deutsch undlateinisch, Siebente Auflage, Bertelsmann, Gutersloh. [ Links ]
Neuser, W.H., 2009, 'Heidelberger Katechismus von 1563', in A. Muhling & P. Opitz (Hrsg.), Reformierte Bekenntnisschriften, bd. 2/2: 1562-1569, pp. 167-212, Neukirchener Verlag, Neukirchen. [ Links ]
NG Kerk, 2011, 'HK vraag/antwoord 80', viewed 26 April 2010, from http://www.ngkerk.org.za/wesensuidkaap/documents/bylaag%206%20besluiteregister%202011.pdf [ Links ]
Plasger, G. & Freudenberg, M. (eds.), 2005, Reformierte Bekenntnisschriften: Eine Auswahl von den Anfangen bis zur Gegenwart, Vandenhoeck & Ruprecht, Gottingen. [ Links ]
Rahner, J., 2012, eine vermaledeite Abgötterei'? Konsens und Klarheit im ókumenischen Abendmahlsgespräch', Zugánge zum Heidelberger Katechismus - Geschichte, Themen, Unterricht, Neukirchen, pp. 135-142. [ Links ]
Schaff, P. [1889] 1919, The creeds of Christendom, with a history and critical notes: the creeds of the Greek and Latin churches, vol. II, Harper, New York and London.
Tridentinum, C., 1851, Catechismus ex decreto Concilii Tridentiniad parochos Pii Quinti Pont. Max. iussu editus : Ad editionem Romae A.D. MDLXVI. publici iuris factam accuratissime expressus, Sumptu Bernh. Tauchnitz, Lipsiae. [ Links ]
Vatican, 2007, 'Summorum Pontificum: On the use of the roman liturgy prior to the reform of 1970', viewed 09 September 2013, from http://www.vatican.va/holy_father/benedict_xvi/motu_proprio/documents/hf_ben-xvimotu-proprio_20070707_summorum-pontificum_en.html [ Links ]
Vatican Information Service, 2005, 'Eucharist, a "lens" through which to monitor the church', Summary of Synod of Bishops: October 1-3, VIS 051003 (300) Fifteenth Year - Num. 173, viewed 03 October 2005, from http://www.vis.pcn.net [ Links ]
Vatican Information Service, 2013, 'Other pontifical acts', VIS 051003 (300) Year XXII - Num. 191, viewed 07 October 2013, from http://www.visnews-en.blogspot.com/search?updated-max=2013-10-07T14:58:00%2B02:00&max-results=20&start=40&by-date=false [ Links ]
Frikkie Mulder
PO Box 273, Warner Beach 4140
South Africa
Received: 25 Mar. 2014
Accepted: 05 June 2014
Published: 03 Dec. 2014
1. The questions of this Catechism were initially not numbered, and question 80 was designated this number only from the first Latin edition of the catechism (Bakhuizen van den Brink 1976:32).
2. Josef Aloisius Ratzinger was pope from 2005-2013.
3. The Council of Trent pronounced approximately 135 curses (anathema sit) against those who would differ from Rome's opinion of things.
4. Repraesentatio in Latin, or vergegenwartigen in German.
5. Cf. Catechism of the Catholic Church - Statement 1366 states: 'The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit' (Catholic Church 1994:380).
6. One protestant writer who buys into one of these 'ways that are new and adapted to the times' in Rome's presentation of the eucharist or mass is Keith A. Mathison. This is evident when he writes: 'Numerous Protestants have argued that the Roman Catholic Mass is a 'repetition' of Christ's sacrifice on the cross. This does not appear to be the intent of the Council of Trent. The idea, which is expressed much more clearly in the 1994 Catechism of the Catholic Church, is that 'the sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice' (par. 1367). In other words, Rome doesn't teach that the Mass is a repetition of Christ's sacrifice on the cross. Rather, Rome teaches that the Mass is the same sacrifice as that which Christ offered on the cross (see Mathison 2002:251).
7. Cf. Concilium Tridentini. Sessio XIII, celebrata die XI. Octobris 1551. Decretum de sanctissimo eucharistiae sacramento. Caput V. De cultu, et veneratione huic sanctissimo sacramento exhibenda.... Nullus itaque dubitandilocus relinquitur, quin omnes Christi fideles pro more in Catholica Ecclesia semper recepto latriae cultum, qui vero Deo debetur, huic sanctissimo sacramento in veneratione exhibeant... (see Schaff [1889]1919:126).
8. Concilium Tridentini. Sessio XIII, 1551, Decretum de sanctissimo eucharistiae sacramento, Canon VI. - Si quis dixerit, in sancto Eucharistiae sacramento Christum, unigenitum Dei Filium, non esse cultu latriae etiam externo adorandum, atque ideo non festiva peculiari celebritate venerandum, neque in processionibus secundum laudabilem et universalem Ecclesiae sanctae ritum et consuetudinem solemniter circumgestandum, vel non publice, ut adoretur, populo proponendum, et ejus adoratores esse idololatras: anathema sit (see Schaff [1889] 1919:137).
9. Concilium Tridentini. Sessio XXII, 1562. Doctrina de sacrificio Missae. Canon III. - Si quis dixerit, missae sacrificium tantum esse laudis et gratiarum actionis, aut nudam commemorationem sacrificii in cruce peracti, non autem propitiatorium; vel soli prodesse sumenti; neque pro vivis et defunctis pro peccatis, poenis, satisfactionibus et aliis necessitatibus offerridebere: anathema sit. (see Schaff [1889] 1919:185).
10. In this regard, the incorporating of Dom Odo Casel's theory about the re-presentation or making present of Christ's sacrifice in the mass can be regarded as of singular importance.
11. The Jesuits have always been known as staunch defenders of the Council of Trent.
12. His real name being Jorge Mario Bergoglio.
13. Cardinal Walter Brandmüller.
14. During the writing of this article this event was to be held on 01 December 2013.
15. The year 2013 marks the 450th anniversary of this Catechism.
16. Cf. Articuli Smalcaldici, 1537. Der II. Artikel. Von der Messe.
17 . Cf. Articuli Smalcaldici, 1537. Pars II. Art. II. De Missa.
18. Articuli Smalcaldici, 1537. Pars III. Art. VI. De Sacramento Altaris. 'Von der Transsubstantiation achten wir der spitzfindigen Sophisterei gar nichts, da sie lehren, dajl Brot und Wein ihr natürliches Wesen verlassen oder verlieren und allein Gestalt und Farbe des Brotes bleibe und nicht richtiges Brot; denn es reimt sich mit der Schrift aufs beste, dajl Brot da sei und bleibe, wie es S. Paulus selbst nennt (1 Kor 10, 16): 'Das Brot, das wir brechen' und (1 Kor 11, 28): "'lso e^e er von dem Brot."' (Müller 1890:320).
19.To assess this difference, it has to be kept in mind that Luther held to the eating of the real body, and the drinking of the real blood of Christ during the Lord's Supper. This conviction emanates from his understanding of the sacramental union that takes place during the celebration of the sacrament, whereas justification by faith alone he proclaimed to be the principal article of faith.
20 .Cf. what the Jesuit scholar E.J. Kilmartin (1998) has to say about the idea of Christ being crucified again in the mass: 'At the same time the tendency of the Western theology of eucharistic sacrifice toward postulating a complete disjunction between the historical sacrifice of the cross and the eucharistic sacrifice received additional support from Pope Gregory the Great's saying that (Christ) in the mystery of the holy sacrifice is offered for us again (iterum)'. This text is one of the earliest that refers to Christ being 'newly' offered. Supported by the authority of Gregory, it became an important proof text for the noting that the sacrifice of Christ is repeated in each Mass in an 'unbloody way' (Kilmartin 1998:22).
21. Cf. The Latin words: Hoc est enim corpus meum - For this is my body.
22. Cf. St. Thomas Aquinas (1917), Summa Theologiae, 3a. 75, I. de conversions panis et vini in corpus et sanguinem Christi; 3a. 77, I. de accidentibus remanentibus in hoc sacramento.
23. Cf. Concilium Tridentini. Sessio XIII, celebrata die XI. Octobris 1551. Decretum de sanctissimo eucharistiae sacramento. Caput V. De cultu, et veneratione huic sanctissimo sacramento exhibenda. In this session of the Council of Trent, Roman Catholics are openly encouraged to bring the worship of latria which is due only to God, also to the wafer (Schaff [1889] 1919:131).
24. The first (19 January 1563), second and third editions of the Heidelberg Catechism were in German. The first Latin edition of the Heidelberg Catechism (printed 04 April 1563) was translated only from the third German edition of the Catechism.
25. In the early editions of the Heidelberg Catechism, additions were also made to question and answer 36, concerning the holy conception and birth of Christ (Neuser 2009:169).
26. CO 19:684: in prima editione germanica...omissa erat quaestio de discrimine coena et missae pontificiae. Admonitis a me Princeps voluit in secunda editione germanica et prima editione latina addi
27. [80.] Frag. Was istfu[e]r ein underscheid zwischen dem Abendmal des HERRN, und der Babstlichen Mefi? Antwort. Das Abendmal bezeuget uns, dafi wir volkomene vergebung aller unser su[e]nden haben, durch das einige opffer Jesu Christo, so er selbst einmal am creutz volbracht hat [Heb. 7(, 26) 9(, 12 25-28) et 10 (, 10.12-14) Ioh. 19(, 30) Matt.26(, 28) Luc. 22(, 19-20)]. Und dafi wir durch den H[eiligen] Geist Christo werden eingeleibt [1. Cor. 6(, 17) et 10(, 16-17)], d[er] jetzund mit seinem waren leib im himmelzur Rechten des Vaters ist [Heb. 1(, 3) et 8(, 1-2)], und daselbst will angebettet werden [Ioh. 4(, 21-24) et 20(, 17) Luc. 24(, 52-53) Act. 7(, 55-56) Coloss. 3(, 1) Phil. 3(, 20-21) 1. Thess. 1(, 9-10)]. Die Mefi aber lehret, dafi die lebendigen und die []todten nicht durch das leiden Christi vergebung der sünden, haben es sey denn dafi Christus noch taglich fu[e]r sie von den Mefipriestern geopffert werde. Und dz Christus leiblich und[er] der gestalt brods und weins sey, und derhalben darin sol angebettet werden [In Can[one] de Missa[ae] Item. De coesecr[atione] distinct[io] 2.] Und ist also die Mefi im grund nichts anders, denn ein verleugnung des einigen opffers und leidens Jesu Christi, und ein vermaledeite Abgo[e]tterey' (Neuser 2009:195).
28. The point of this part of HC80's answer is that Christ's body is in heaven and that He is to be worshipped there, although He is as God also present everywhere else through His Spirit. Cf. Heidelberg Catechism questions 47 and 48.
29. Compare this with the more than 100 curses pronounced against people by the Council of Trent.
30. Of course it has always been deemed unpopular by those who would be reconciled with Rome. But Rome itself also opposed it throughout the ages: in relation to Roman Catholicism it has always been unpopular. For example, it was placed by Pope Clement VII (1596); Pope Alexander VII (1667) and by Pope Innocentius XI (1726) on the Index, the papal list of forbidden books. After conquering the Palatine, Elector Karl Philipp officially banned the Catechism on 24 April 1719 because of question and answer 80 (Beyer 1965:31).
31. Cf. Plasger & Freudenberg (2005:173): Das Moderamen des Reformierten Bundes hat hierzu 1977 erklart: 'Diese Verwerfung wurde vor 400 Jahren formuliert; sie lasstsich nach Inhalt undSprache in dieser Form nicht aufrechterhalten: Die Polemik gegen die Wiederholung des einmaligen Opfers Christi am Kreuz und die Anbetung der Elemente (Brot und Wein) wird dem nicht gerecht, was im ökumenischen Gesprach inzwischen an Verstandigung erreicht werden konnte. Der bleibende Lehrunterschied besteht darin, dass die Eucharistie in der römisch-katolischen Kirche als "Opfer", das Abendmahl im evangelischen Gottesdienst als "Mahlfeie" begriffen wird; doch sollte sich dieser Unterschied nichtkirchentrennend auswirken'. ['The Moderamen of the Reformed Union declared in 1977: This rejection was formulated 400 years ago; it is according to content and style not to be maintained: The polemic against the repetition of the once-and-for-all sacrifice of Christ on the cross and the worshipping of the elements (bread and wine) does not do justice to what the ecumenical discussion was able to attain in understanding in the meantime. The remaining doctrinal difference consists in this, that the Eucharist is understood in the Roman Catholic church as a "sacrifice", and the Lord's Supper as a ''meal banquet'' in the evangelical divine service; nevertheless, these differences should not have a church-rending outcome.] (My own translation, JFKM).
32. Cf. the footnote under question and answer 80 by the 'Christian Reformed Church in North America' or CRCNA (1987), which states, amongst other things: 'In response to a mandate from Synod 1998, the Christian Reformed Church's Interchurch Relations Committee conducted a study of Q. and A. 80 and the Roman Catholic Mass. Based on this study, Synod 2004 declared that 'Q. and A. 80 can no longer be held in its current form as part of our confession.' Synod 2006 directed that Q. and A. Eighty remain in the CRC's text of the Heidelberg Catechism but that the last three paragraphs be placed in brackets to indicate that they do not accurately reflect the official teaching and practice of today's Roman Catholic Church and are no longer confessionally binding on members of the CRC (see Christian Reformed Church 2011).
33. 'Die Algemene Sinode neem kennis van die feit dat die Rooms Katolieke Kerk die Roomse Mis anders verstaan as die verduideliking wat die Heidelbergse Kategismus, Vraag en Antwoord 80 gegee is [sic] en besluit om die gesprek hieroor met die Rooms Katolieke Kerk voort te sit.' (The General Synod takes notice of the fact that the Roman Catholic Church understands the Roman Mass differently than the explanation that the Heidelberg Catechism, Question and Answer 80 is given [sic] and decides to continue the discussion about it with the Roman Catholic Church.) (My own translation, JFKM) (NG Kerk 2011).
34. ''Confession de la Foy laquelle tous bourgeois et habitants de Genève et subjectz du pays doyvent jurer de garder et tenir, extraicte de l'Instruction dont on use en l'Eglise de la dicte ville'24- Art. XVI. La Saincte Cene: 'La Cene de nostre Seigneur est ung signe par lequel soubz le pain et le vin, il nous represente la vraye communication spirituelle que nous avons en son corps et son sang. Et recongnoissons que, selon son ordonnance, elle doibt estre distribuee en la compangnie des fideles, affin que tous ceulx qui veullent avoir Jesus pour leur vie en soyent participans. Or, d'aultant que la messe du pape a este une ordonnance mauldicte et diabolique, pour renverser le mistere de saincte cene, nous declairons qu'elle nous est en execration, comme une idolatrie condamnee de Dieu; tant en ce qu'elle est estimee ung sacrifice pour la redemption des ames, que pource que le pain est en icelle tenu et adore comme Dieu. Oultre les aultres blasphemes et superstitions execrables, qui y sont continues, et l'abuz de la Parolle de Dieu, quiy est prinse en vain sans aucun fruict, ne edification' (Müller [1903] 1987:114).
35. Both these words can be traced back in their origin to the Latin word 'maledicere' which also means to curse.
36. '... ein abgo[e]ttische verleugnung dejl einigen opffers und leidens Jesu Christi1 (Henss 1983:21).
37. This point is important because the Council of Trent, also separated its formulation of transubstantiation (October 1551) and the mass as sacrifice (September 1562). The medieval mass liturgy also separated the action of transubstantiation from the offering of 'Christ in it' to the Father.
38. Cf. CO 19:684: in prima editione germanica...omissa erat quaestio de discrimine coena et missae pontificiae. Admonitis a me Princeps voluit in secunda editione germanica et prima editione latina addi
40. Martin Luther is reported to have spoken highly of this tract of Calvin's when he got hold of a Latin copy De Coena Domini in 1545, a year before his death (see Christian Classics Ethereal Library 2005).
41. CO 5:448 Pour le premier, comme ainsi soit que le Seigneur nous ayt donne sa Cene a fin qu'elle feust distribuee entre nous pour nous testifier que en communicquant a son corps, nous avons part au Sacrifice qu'il a offert en la croix a Dieu son Pere pour l'expiation et satisfaction de noz pechez : les hommes, de leur teste, ont invente au contraire que c'est un Sacrifice par lequel nous acquerons la remission de noz pechez devant Dieu. Cela est un sacrilege qui ne se peut nullement porter ... Puis doncq que ceste opinion qu'on a tenue de la Cene, que c'estoit un Sacrifice pour acquerir remission des pechez, derrogue a cela, il la fault condamner comme diabolique.'
42.Cf. CO 5:449 Et ainsi porte l'ordre que lesus Christ nous a laissee, non pas que nous offrions ou immolions, mais que nous prenions et mangeons ce qui a este offert et immole.
43. Cf. Concilium Tridentini. Sessio XXII, celebrata die XVII. Sept. 1562. 'Doctrina de sacrificio Missae. Caput I. De institutione sacrosancti missae sacrificii.' (see Schaff 1919)
44 .CO 5:449 '... Ie ne veux pas dissimuler les solutions qu'alleguent en cest endroit les ennemis de verite. Cest que la Messe n'est pas un sacrifice nouveau, mais seullement [pag. 45] une application du sacrifice unicque dont nous avons parle. Combien qu'ilz colorent un petit leur abomination en parlant ainsi, toutesfois ce n'est que une pure cavillation. Car il n'est pas dict seullement que le Sacrifice de Christ est unicque, mais qu'il ne doibt iamais estre reitere, entant que l'efficace en demeure a tousiours. Il n'est pas dict que Christ s'est une foys offert au Pere, a fin que d'aultres apres feissent la mesme oblation pour nous applicquer la vertu de son intercession. Mais qu'il est entre au Sanctuaire celeste, et que la il apparoit pour nous rendre le Pere propice par son intercession.'
45 .Cf. Concilium Tridentini. Sessio XXII, celebrata die XVII. Sept. 1562. Doctrina de sacrificio Missae. Caput I. 'De institutione sacrosancti missae sacrificii. ... atque illius salutaris virtus in remissionem eorum, quae a nobis quotidie committuntur, peccatorum applicaretur ... and its salutary effects applied to the remission of those sins which we daily commit' (Schaff [1889] 1919:176).
46 .'Quant est de nous applicquer le merite de sa mort, a fin que nous en sentions le fruict, cela se faict non pas en la maniere qu'on a estime en l'Esglise papalle, mais quand nous recevons le message de l'Evangile, ainsi qu'il nous est testifie par la predication des ministres, lesquelz Dieu a constituez comme ses Ambassadeurs, et seelle par les Sacremens. .'
47. CO 5:450 Le second erreur que le Diable a seme pour corrumpre ce sainct mystere, a este en forgeant et inventant, que apres les parolles prononcees avec intention [pag. 48] de consacrer, le pain est transsubstantie au corps de Christ et le vin en son sang. Ce mensonge, premierement, n'a nul fondement de l'Escriture, et n'a aucun tesmoignage de l'Esglise ancienne: et, qui plus est, ne peut nullement convenir ne subsister avec la parolle de Dieu. .'
48. CO 5:451 Seulement ie dys que la nature du Sacrement requiert cela, que le pain materiel demeure pour signe visible du corps.'
49. CO 5:451 Pourtant nous concluons sans doubte, que ceste transsubstantiation est invention forgee du Diable, pour depraver la verite de la Cene!
50. CO 5:452 'Or, ceste perverse opinion, apres avoir este une fois receue, a engendre beaucoup d'autres superstitions. Et premierement ceste adoration charnelle, laquelle n'est que pure ydolatrie. Car de se prosterner devant le pain de la Cene, [pag. 53] et la adorer lesus Christ comme s'il y estoit contenu, c'est en faire un ydole, au lieu d'un Sacrement. Nous n'avons pas commandement d'adorer, mais de prendre et de manger. ... D'une mesme source sont procedees les autres facons superstitieuses, comme de porter en pompe le Sacrement par les rues une fois l'an, et luy faire l'autre iour un tabernacle, et tout au long de l'annee le garder en une armoire pour amuser la le peuple, comme si c'estoit Dieu. Pource que tout cela, [pag. 54] non seulement a este CO 5:453 controuve sans la parolle de Dieu, mais aussi est contraire directement a l'institution de la Cene, il doibt estre reiette de tous Chrestiens.'
51 .The superstitions not mentioned in the Genevan Confession are now enumerated.
52. Cf. CT, Sessio XIII (1551), Decretum de sanctissimo eucharistiae sacramento. Cap. VI. (Schaff [1889] 1919:137).
53.See Calvin's ([1541] 2009) Tracts and letters.
54.Cf. Hebrews 9:25, 26.
55. CO 11:327 le scay bien que ces menteurs dissent pour couvrir leur abomination quilz font le mesmes sacrifice que lesus a faict, mays de cela sensuivent plusieurs blasphemes. Car il ne pouvoit estre faict sinon par luy mesmes. Et lapostre dict que sil est maintenant sacrifie, quil fault quil souffre encores. Partant vous pouvez voir quil fault lung des deux, ou recongnoistre lhorrible blaspheme de la messe et le detester, ou en lapprouvant mectre soubz le pied la croix de lesus
56. Cf. Catechismus ex decreto Concilii Tridentini, Ad Editionem Romae A.D. MDLXVI., Quaestio LXXIV - 'Idem sacrificium, quod in cruce fuit oblatum, in missa peragitur. Unum itaque et idem sacrificium esse, fatemur, et haberi debet, quod in missa peragitur, et quod in cruce oblatum est; quemadmodum una est et eadem hostia, Christus videlicet Dominus noster, qui se ipsum in ara cruces semel tantummodo cruentum immolavit.' [Question 74 - The mass is the same sacrifice as that of the cross. We therefore confess that the Sacrifice of the Mass is and ought to be considered one and the same Sacrifice as that of the cross, for the victim is one and the same, namely, Christ our Lord, who offered himself, once only, a bloody Sacrifice on the altar of the cross.] (see Tridentinum 1851)
57. 'Die konfessionelle Deutung und Bedeutung des Herrenmahls hat ihren kirchentrennenden Charakter verloren; ... Weder Laienkelch noch Tabernakel, weder die Rede von der Transsubstantiation noch das Verstandnis des Herrenmahls als "Opfer" bilden heute den eigentlichen Streitpunkt, wenn es um die Frage der Mahl- und Kirchengemeinschaft geht!


text:
What's Happening
July 2020
Curry on Sundays
Chicken Tikka Rogan Josh - £6.00
(Sun, July 19th )
Chicken Tikka Danzak - £6.00
(Sun, July 26th )
A Sample Evening Menu
home made 'soup of the day' with warm roll & butter
stuffed with mozzarella and pesto wrapped in prosciutto ham and oven baked served with grilled polenta...
a traditionally made sponge pudding coated in golden syrup served with custard
Main Menu
We also have a selection of specials available at lunchtime and during the evening. If you would like to see an example selection of our specials, please click here!
to start:
Black Pudding - £4.95
deep fried in beer batter served with our own Red Onion Marmalade
Chef's home made Soup of the day - £4.50
Home made 'soup of the day' with warm Roll & Butter
goats's cheese deep fried in a gluten free crumb - £5.25
with pesto & sweet beetroot glaze (v/gf)
Home made Pate - £4.95
Home made Chicken Liver Pate with our own Damson & Date Chutney and warm toast
King Prawns - £6.50
pan fried in garlic & chilli butter served with crusty bread
(add chorizo for 50p)
(add chorizo for 50p)
Miniature Sausage and Mash - £3.95
- taster portion of today's sausage, made in house by our chef matt, with creamy mashed potato and rich gravy (gf)
Staffordshire Oatcake - £4.95
Filled with Button Mushrooms in a Garlic Cream sauce (v)
main courses:
8oz Gammon Steak - £10.95
cut thick, served with Pineapple or Free Range Fried Egg, Grilled Tomato, Mushrooms and home made Onion Rings, hand cut Chips and Garden Peas
8oz Gourmet Beef Burger - £
- made in house using only prime cuts of locally reared Beef, please see the Blackboard for today's variety
8oz Sirloin Steak - £16.95
middle cut from locally reared Beef matured for 21 days cooked to your liking and served with grilled Tomato, Mushrooms and home made Onion Rings, hand cut Chips and Garden Peas
Breast of Chicken - £12.95
stuffed with Mozzarella and Pesto wrapped in Prosciutto ham and oven baked served with Grilled Polenta and Roast Red Pepper & Tomato sauce (gf)
Fish & Chips - £11.75
Freshly battered Haddock cooked in our own Beer Batter served with home made hand cut Chips, Mushy Peas, Tartar sauce & Lemon
smaller portion for lighter appetites - 7.50
smaller portion for lighter appetites - 7.50
Homemade veggie burger - £11.25
- halloumi beetroot and quinoa burger topped with chipotle sauce and served in a wholemeal bun with sweet potato fries beer battered onion rings and baby leaf salad (v)
Individual steak & mushroom pie - £10.95
tender pieces of Chuck Steak cooked with mushroom, Onion and Herbs in Marston�s Pedigree Bitter under a shortcrust pastry lid with home made hand cut Chips or New Potatoes and Vegetables -baked to order please allow 30 mins cooking time
Our own award winning Sausages - £10.50
- made here at the Holly Bush, please see the Blackboard for today's variety (gf)
Roast supreme of hake - £13.50
- with Sweet Potato Mash and cool Prawn & Mango Salsa (gf)
Szechuan Crispy Chilli Beef - £11.50
Strips of beef deep fried in tempura batter then tossed with sweet chilli sauce, served with basmati rice and crispy seaweed
side orders:
Beer Battered Onion Rings - £1.99
2 slices of Bread and Butter - £0.55
Foil Baked Garlic Ciabbatta Bread - £2.50
Portion of home made hand cut Chips - £1.99
Tossed in Cajun Spices �2.15
Topped with melted extra mature cheddar �2.85
Topped with melted extra mature cheddar �2.85
Steak Sauces - £1.95
Creamy Black Pepper or Classic Chasseur
to finish:
Alabama chocolate fudge cake - £5.50
Served warm with vanilla ice cream (gf)
baked raspberry & white chocolate brulee cheesecake - £5.85
with raspberry coulis
Cappuccino or Latte - £1.85
Cheese board - £6.50
Blue Stilton, Brie, goats cheese and Extra Mature Cheddar served with Biscuits, Celery, Walnuts frozen grapes and our own Damson & Date Chutney
Espresso or Black Coffee - £1.55
Real Dairy Ice Cream - £4.25
Double Cream Vanilla Bean, fruit salad, salted caramel, Rum & Raisin, Chocolate or Mint Choc Chip (any 2 flavours)
Sticky date and walnut pudding - £5.50
Served hot with custard or vanilla ice cream
Treacle Pudding - £5.10
A traditionally made Sponge Pudding coated in Golden Syrup served with Custard
White Coffee or Pot of Tea - £1.70
(v) Vegetarian (gf) Gluten Free *dishes that can be adapted to be Gluten Free
For full & detailed allergen information please call Matt or Jannine on 01283 585345
For full & detailed allergen information please call Matt or Jannine on 01283 585345

subset: commoncrawl


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Cute Alert!What a cute puppy design this is! Maybe you'd like to see your name or initials on it? Click to customize and personalize.
another talented creative from the Zazzle community!
tagged with: pink paw prints, gifts for dog lovers, dog, dogs, pets, paw print, paw prints, paw print design, puppies, animals, animal lovers, dog owners, dog business
This design is covered in Cute Puppy Dog Paw Prints in Hot Pink and Black. Makes a great gift for any dog lover. "pink paw prints" "gifts for dog lovers" "dog" "dogs" "pets" "paw print" "paw prints" "paw print design" "puppies" "animals" "animal lovers" "dog owners" "dog business"
»visit the PrettyPatternsGifts store for more designs and products like this
The Zazzle Promise: We promise 100% satisfaction. If you don't absolutely love it, we'll take it back!


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This week's multimedia compilation of pop culture crap features Miss Universe surprisingly facing a barrier, drunk babies, and creepy dad David Cassidy.
1.) David Cassidy Is A Creep
2.) Drunk Babies
G/O Media may get a commission
3.) Drunk Housewife
4.) How Can Someone Sound Sage and Delusional at the Same Time?
I could listen to her all day long.
5.) Kathie Lee Gifford and Kim Jenner Are BFF
And they have Wendy Williams' approval.
6.) Hoarders
It's good.
Spiritually good.
7.) Brad from The Rachel Zoe Project
8.) White Rappers
9.) Wedlock or Deadlock
Strangely, this is real.
10.) Language Barrier
Miss Universe 2009—who was crowned on Sunday after saying that women no longer have "barriers"—is learning English.


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Insectorama by Stefan De Pauw
Stefan De Pauw Designs The Insectorama Drawing Templates
Stefan De Pauw, the creative mind behind the awarded project insectOrama by Stefan De Pauw explicates, InsectOrama is a set of 6 drawing templates containing 48 shapes. Children (and adults) can use them to draw imaginary creatures. Contrary to most drawing templates insectOrama doesn't contain complete shapes but only parts: heads, bodies, paws… Of course insect parts but as well pieces of other animals and humans. By using a pencil one can trace an endless series of creatures onto paper and afterwards color them..
Insectorama by Stefan De Pauw Images:
End of the article, click here to go back to previous page, or alternatively go back to Week of Design News homepage.


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(Bloomberg) — The computer network on the U.S. Navy's Littoral Combat Ship is vulnerable to hacking, according to findings by Navy cybersecurity specialists.
A "red team" assigned to test weaknesses in computer systems found major deficiencies last year on Lockheed Martin Corp.'s USS Freedom, said a government official familiar with the findings who asked not to be identified because the Navy report hasn't been made public. The Freedom, the first of the new ships to be deployed, sailed to Singapore last month for eight months of testing of its manning and logistics operations.
The concern about cybersecurity adds to previous questions about the $37 billion program to build ships intended to perform missions in littoral waters, those close to shore. The estimated price to build each vessel has doubled to $440 million, and its ability to survive to fight after an attack has been questioned.
Michael Gilmore, the Pentagon's director of weapons testing "provided Navy leadership an assessment of information assurance vulnerabilities testing revealed in LCS" and "recommended those vulnerabilities be remediated without delay," Defense Department spokeswoman Jennifer Elzea said in an e-mailed statement.
The Navy hasn't yet responded to the testing office's concerns, according to Elzea, who said Gilmore's assessment was classified. She said he also will include his concerns in a classified LCS Early Fielding Report next month.
Battle Network
The Littoral Combat Ship depends for its combat capability on communicating with better-armed vessels through its "Total Ship Computing Environment," a maritime battle network linked by computers and sensors. The Navy and the Pentagon's weapons testing office declined to say whether the vulnerabilities would affect operations of the ship or coordination with other vessels.
The threat of cyberattacks has become an even greater concern than terrorism, James Clapper, the top U.S. intelligence official, told the House Intelligence Committee during an April 11 hearing. The Chinese army may be behind the hacking of at least 141 companies worldwide since 2006, according to a Feb. 19 report from Alexandria, Virginia-based Mandiant Corp. Chinese officials have rejected that finding.
Defense Security Chuck Hagel told a House panel last week that the potential for "silent and destructive" cyberattacks is "the greatest threat to our security."
The Navy's Littoral Combat Ship program office said in a statement that the vulnerability assessment of the Freedom has been reviewed with Bethesda, Maryland-based Lockheed Martin, the world's largest defense contractor.
Evolving Ability
"The LCS program has worked with the Navy and industry subject-matter experts to implement mitigation plans," the office said. "As information assurance threats continue to evolve, so too will the LCS's ability to counter them."
Asked why the Navy didn't delay the Freedom's Singapore deployment, the program office said it determined the vessel "was capable of fulfilling the assigned mission."
"As with every other ship assessment, findings are provided to program management for awareness and action where required,"Lieutenant Rick Chernitzer, a spokesman for the Navy's Pacific surface forces, said in a second e-mailed statement.
The Navy's Operational Test and Evaluation Force conducted the vulnerability assessment, he said.
Four More
The Navy is requesting $1.9 billion to buy four additional Littoral Combat Ships for the fiscal year beginning Oct. 1, the same number purchased this year.
The program may face added scrutiny this year, starting tomorrow with a hearing on Navy ship programs convened by the House Armed Services Committee's seapower panel. The U.S. Government Accountability Office also is working on a review that may be published in June.
The vessel "has lots of possibilities but also has a number of challenges," Representative Randy Forbes, a Virginia Republican who heads the seapower panel, said in a phone interview today.
"I do think it is something we are going to continue to monitor, look at very carefully, but we are going to give the Navy a little bit of flexibility" to use the Singapore deployment to put the Freedom through its paces, he said.
"I would not put me down as a skeptic," he said. "I've got a lot of questions."
Mission Modules
The LCS depends on mission modules that are supposed to be swapped out depending on the duty at hand. The GAO said last month that the Navy plans to purchase 30 of a planned 52 vessels by 2018, before the first fully combat-capable modules for surface warfare, counter-mine operations and anti-submarine patrols are ready.
The modules the Navy has accepted so far "do not yet meet requirements," GAO said.
Two versions of the Littoral Combat Ship are being built simultaneously. A steel-hulled vessel is being made in Marinette, Wisconsin, by a team led by Lockheed, and an aluminum trimaran is being built in Mobile, Alabama, by a group led by Austal Ltd.
Four of the vessels have been built, and the Navy has agreed to buy 20 more through 2015.


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Dear Director Ashe, U.S. Fish & Wildlife Service,
I commend the US Fish and Wildlife Service and the Obama administration for such a firm commitment to end the devastating slaughter of elephants for their ivory and to ensure that the United States is not helping to drive the illegal wildlife trade.
Along with 80% of the American people, I strongly support ending commercial trade in elephant ivory in the US. I believe we must take all necessary steps to protect these magnificent creatures from extinction.
Fewer than half a million elephants remain in Africa's savannas and jungles--a 95% plunge over the last 50 years. Recently, the killing has surged: Poachers are slaughtering on average one elephant every 15 minutes, and some populations are now on a path to extinction.
Reports from US intelligence agencies and the UN also show that profits from ivory trafficking are fueling crime, corruption and violence in fragile African democracies and financing organizations that threaten both American and African security.
America's role in the consumption and sale of ivory makes us complicit in this crisis and weakens our moral authority to lead internationally. The US is the world's second-largest market for wildlife products, and significant amounts of illegal elephant ivory have been found entering the American market. We must strengthen our laws to prevent this from happening and to encourage other countries to act with similar urgency.
I thank you and others in the administration, including the president himself, for your unprecedented leadership on this issue. Combined with new US efforts to combat wildlife trafficking, the ivory rules proposed by the US Fish and Wildlife Service can help turn the tide for Africa's elephants.
I share the American public's desire to halt the US role in the illegal ivory trade, and I believe that the decision to halt elephant ivory commerce in the US is the right response to the current crisis.
For the sake of the world's elephants, I urge you to keep that promise.
WWF (World Wildlife Fund / World Wide Fund for Nature)
This petition closed almost 5 years ago
Behind every piece of ivory is a dead elephant. Any purchases or sales of ivory only fuel the current poaching crisis.We must put an end to the senseless killing of wild elephants.
Tell the US...
Behind every piece of ivory is a dead elephant. Any purchases or sales of ivory only fuel the current poaching crisis.We must put an end to the senseless killing of wild elephants.
Tell the US Fish and Wildlife Service to stand by the administration's commitment to end illegal ivory sales.


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Blog Article
Time to move from the mechanics and policy of DNS replication to a new topic. Within the global DNS there are two roles that a server can play: ones that hold data - nameservers, and ones that fetch that data for clients - resolvers. Nameservers need to provide their data to the entire Internet whereas resolvers serve a small set of client systems.
Prev | Next


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Posted by on 07/1/09
The International Cycling Union (UCI) today advised Mr Thomas Dekker that he has committed a potential violation under the UCI Anti-Doping Rules.
Based on these rules, the UCI has instructed the Monegasque Cycling Federation, to which Mr Dekker is affiliated, to open disciplinary proceedings on this matter.
The UCI's request is based on two elements of evidence collected within the biological passport programme: Mr Dekker's haematological profile and a laboratory report indicating the detection of recombinant EPO (Dynepo) in a urine sample.
According to a panel of scientific experts, the haematological profile established from blood samples collected from Mr Dekker in 2008 and 2009 demonstrates convincing evidence of the use of the prohibited method of enhancement of oxygen transfer.
The nature of Mr Dekker's haematological profile prompted the UCI to conduct a detailed review of the results of EPO analyses conducted on urine samples taken from him since the commencement of the biological passport programme. As part of this review, the UCI requested the WADA accredited laboratory in Cologne to re-examine the results of a urine sample collected from Mr Dekker in December 2007. On 30 June 2009, the Cologne laboratory reported a finding of recombinant EPO (Dynepo) in this sample. This result was reported in accordance with new EPO detection and reporting rules approved by the World Anti-Doping Agency in May 2009.
In accordance with the World Anti-Doping Code and the UCI Anti-Doping Rules, the UCI will make no further comment on this matter until a final decision has been made.
Courtesy UCI
|Return to Canadian Cyclist homepage | Back to Top


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Parts Package Performance Gain - Pit Stop
Packaged Confusion?
Q I've installed an air-foil, 3-inch after-cat system, high-energy ignition, two-step headers, underdrive pulleys, and a modified mass airflow sensor on my '95 Z28 Camaro. According to the manufacturers, I should have gained a little more than 100 horsepower. My performance goal is about 375 horsepower, and I'm wondering how close I am.
Moe Bailey
Waco, TX
A Frequently, designers/manufacturers of performance parts have not evaluated the effects of other non-stock pieces installed in conjunction with their products. So-called "performance packages" are a departure from this norm. While individual manufacturers may be able to substantiate gains from their specific parts, bundled parts packages aren't always compatible or helpful to the power-gain process. One good approach to parts selection is to set goals of improving overall volumetric or combustion efficiency, and let your choices reflect this method. In your case, a computer model suggests that you've added about 55 horsepower...above 4,000 rpm.
Ask and You Shall
Q About a year ago, HRM ran a story about the small-block that "Chevy should have built" (June '98). I don't know how many letters you guys got on that piece, but I'd like to see more. Any chance it'll happen?
Ryan Moser
Watsontown, PA
A Ever try to stop a flood with your hands? This project was an excellent example of what "Pit Stop" has and continues to advocate: Parts packages should be assembled on the basis of (1) exactly how you will use the engine with (2) parts intended to be compatible, not just in the mold of "bigger is better." To be more specific, the reborn Crusher Camaro will feature a long-rod 352 conversion in a line of interesting and off-beat engine combinations. The estimated time of arrival is sometime in '99.
Which Way To Squeeze?
Q I'm building a 383ci small-block Chevy. If I have a choice between large combustion chambers and domed pistons or small chambers and flat-top pistons, which will make more power at the same compression ratio?
Ralph Charles
Charleston, SC
A Even at the same mechanical compression ratios, chances are good you'll make more power with a flat-top piston, rather than a domed one. Pistons with domes that protrude into the combustion space tend to disrupt smooth flame movement by altering effective mixture ratios throughout the chamber. This can lead to isolated rich/lean conditions, which have detrimental effects on flame rate. Small chambers and flat-top pistons provide the opportunity for smooth, efficient combustion-flame travel. Uniformity of burn is important for several reasons, including the rate of the pressure rise and as a deterrent to detonation.
Holy Brakes!
Q Drilled brake rotors look trick, but I suspect there are guidelines to be observed or warped/cracked rotors could be the result. Could you offer some guidance on hole diameters, spacing, chamfering, and areas to avoid drilling?
Thomas H. McCord
Salinas, CA
A A quick check with Todd Gartshore (of Baer Racing) drew several comments. Hole location should be no closer than a 1/2 inch from the outer edges of the rotors. Size is generally in the 0.200- to 0.250-inch range but no larger. Obviously, you don't need holes where the pads don't contact rotor surfaces. The hole pattern depends upon the number of vanes in the rotor. Since you don't want to drill into the vanes, specific patterns are a simple math problem of locating a balanced number of holes no closer than 1/2 inch apart and as close to the vanes as possible. Patterns can be symmetrical or asymmetrical, depending upon vane number and location. Holes should also be chamfered. It's a good idea to lay out a proposed hole pattern using a felt marker, just to make certain the arrangement suits the rotor to be drilled.
Any Port in a Match
Q I know that matching intake and exhaust ports are important for flow, and I've read that reversion also figures into the situation. Are there any other reasons that might be important? I would think that this applies to just about any engine regardless of how it's used.
Gordon Martins
Shawnee, KS
A Depending on the degree of the mismatch, cross-section area changes in the flow path can disrupt flow velocities associated with the "tuning" process. For example, if the intake-manifold runner is smaller than the port it's servicing, a sudden change in flow velocity (runner to cylinder head) can cause the total path to appear to be comprised of two shorter runners instead of one long runner. In turn, this may affect the amount of torque produced as a function of total runner length. Depending upon tuning objectives, this can be beneficial. But as a rule of thumb, you'd like to create uninterrupted flow paths for both intake and exhaust passages.
Header Huntin'
Q I'm considering the installation of a Windsor 351 in my '92 Mustang. I think I've got it figured out except for the headers. Are any of the major header companies making bolt-in headers for this type of swap? I may also have a problem with the oil pan. Do you have any suggestions?
Jerry Coleman
Scottsdale, AZ
A Hedman and Hooker make headers for this swap. The Hedman PNs are 85604 and 85622. For Hooker, the PN is 6223. You may also want to contact Ford Motorsports or Moroso on the oil-pan issue (Motorsports PN M6675A58, Moroso PN 20520).
Faster Ain't Always Better
Q I know enough about nitrous oxide to know that it adds more oxygen to the fuel mixture. I've also read that this makes the mixture burn faster. Is this why a nitrous-fed engine needs more fuel and less spark timing to keep from breaking?
Blake Perkins
Amarillo, TX
A Essentially, nitrous oxide is comprised of about 30 percent oxygen. By its addition, you need to provide sufficient fuel to prevent air-rich mixtures from causing parts damage. Without additional fuel, nitrous tends to accelerate the combustion process. Increased cylinder pressure from nitrous requires an ignition system which can deliver spark in a higher-density mixture environment. Plus, nitrous-fed combustion is generally quicker than an engine without it, necessitating a reduction in spark timing (less total advance). In some cases, you may find that best timing for nitrous is surprisingly close to TDC on the compression stroke. Rare cases have shown a negative spark lead of 2 to 4 degrees as optimum.
Who's Tight'n Right'n?
Q I have an age-old question: How tight is just right for front wheel bearings? I've heard a dozen different answers from as many mechanics. Everything from "1/6 turn past finger tight" to "until it starts slowing the freewheeling wheel" are spins I've heard. Please put this one to rest. What are the variables?
Chuck Lowrance
Norfolk, VA
A Sometimes you can even ask the same mechanic twice and get different answers, Chuck. But here's one that has fairly wide appeal. Clean all bearing parts and surfaces. Used parts should be checked for cracks or pits. If you use an air hose to "spin dry" a clean bearing, use EXTREME caution: These parts may "explode" if spun beyond their intended rpm.
Pack them with fresh wheel-bearing grease, and slowly tighten the spindle nut with a hand wrench, not an impact tool. As the bearing assembly comes together, continue rotating the wheel/drum/rotor until the nut becomes snug. While still turning the wheel/drum/rotor, back off the nut, and snug it again. Avoid overtightening. Some mechanics like to then loosen the nut "just slightly," but either way appears to work. Now you have method #13.
Lazy Clutch
Q While rebuilding my '86 Camaro, I installed a hydraulic clutch along with the 5.7L V-8 that replaced the stock 2.8L engine. I also put in a Richmond five-speed. After four months, the throwout bearing went away. The new bearing was about 1/4 inch shorter than the previous one. Now I have trouble shifting the car; it drives fine if I start it up in First gear. There's no air in the hydraulic-clutch lines, and there's nothing wrong with the trans. A buddy of mine said to drive the car for a while and it would fix itself. Is he stupid or am I?
David Smith
Lake Placid, NY
Sounds Like Silence
Q After reading some of the claims by muffler manufacturers, I'm totally confused about how a muffler cancels sound. Is this really what's going on, or are the manufacturers not telling us the truth?
Warren Daniels
Topeka, KS
A Sonic vibrations, or sound frequencies, can be canceled as a function of their frequency periods and amplitudes. The more these conditions match, the more net sound energy is diminished, resulting in degrees of sound cancellation.
In certain commercial applications, sound "generators" are designed to produce output signals that approximate or match the characteristics of unwanted noise, allowing workers to function in sound-hostile environments with reduced sensory impact. Given the knowledge of exhaust sound characteristics, it's possible to design mufflers that produce self-canceling frequencies that modify the quality and level of noise. So in cases where this technology is employed, manufacturer claims are truthful.
Stay Ahead, Sparky!
Q I have a theoretical question: Why is it necessary to start the spark curve before the piston gets to top dead center (TDC)? I thought air and fuel burned faster than a piston could move.
David Calkins
Portland, OR
A Consider that the combustion process usually begins at the spark plug, where the mixture must be raised to a level of reaction, or "burning," that will continue by itself. Time is needed to establish this self-sustaining condition of flame movement.
Early in the burn, flame travel is much slower than it will be later. As a result, the rise in cylinder pressure is slow, and not much of the mixture is burned. As this is going on, the cooler surfaces in the combustion space are heating, aiding the flame rate.
As the process continues, unburned mixture ahead of and behind the flame front is heated and compressed, increasing its ability to support combustion. More of the mixture burns, and the cylinder pressure continues to rise. All this time, the piston is still moving toward TDC.
At the risk of oversimplification, it's necessary to initiate the ignition spark and start this time-consuming combustion process well ahead of TDC. Otherwise, all else being equal, combustion efficiency and, accordingly, power and fuel economy may be lost.
Made To Crash
Q I read that some race cars are built with what the story called a "crash zone." Can you describe what this means? My dad and I have different ideas.
Bret Underwood
Nashville, TN
A A moving race car is a package of stored energy. When it hits something, this energy needs to dissipate. If the car's structure is overly rigid, more of the energy will be transferred to the driver, rather than spread throughout the car. Designing certain areas of the chassis to absorb more of this shock reduces the amount of energy that is transferred to the driver. Some car builders call these areas "crash zones," and this may be what the story described.
What's Shakin'?
Q I want to remove the crankshaft damper from my engine, which I use exclusively for bracket racing. I'm trying to reduce the crankshaft weight so the engine will accelerate quicker. Is there anything wrong with doing this
Eric Miller
Newark, NJ
A Plenty. These parts are called harmonic balancers for a good reason. Every time a cylinder fires, a significant load transfers rapidly into the crankshaft, which absorbs the shock much like a spring. It coils and recoils. If you viewed the crank from its front as these loads transferred, you would see the shaft oscillating clockwise and counterclockwise with each load.
The balancer helps counteract or diminish these cyclic forces, reducing internal stress in the crank and helping "net out" torque in the positive direction of crankshaft rotation. If you don't think these deflections can be large, consider this: The amount of crank twist in a blown, nitro-burning Funny Car engine has been observed to measure up to 16 degrees from the front of the crank to the rear!
Don't remove the damper. Making a tad more power to "accelerate the crank" is a lot less expensive.
Tech Question Of The Month:
What is a frequently asked technical question that you receive, and what is your response? Please provide any other details that you feel are of value.
"'I just bought an Edelbrock carburetor (could apply to any aftermarket version) and there is a flat spot just off idle,' is often-asked. There are a variety of reasons for this problem, but assorted vacuum leaks are probably the most common. These include an incorrect carb spacer (if one is required), vacuum lines that are not connected or are plugged up, EGR line connected (if applicable), the use of 'ported' vacuum instead of full-time vacuum for ignition advance, and failure to read all instructional materials before installing the product. "
-Jim Losee, technical services, Edelbrock Corporation
"'How much power will I get from installing a Hypertech chip?'
Actually, this question applies to chips, modules, and Power Programmers. As a rule, a gain of about 6 to 9 percent in horsepower can be expected, but specific increases depend upon the extent of "tuning" already done by the OEM. Generally, older computer-controlled vehicles respond with more power than later models. It's important to keep in mind that Power Programmers provide 'tuning' for other functions that help overall performance, like transmission shift firmness and rpm, raised rpm limiters, and related benefits. "
-Alan Gilmer, director of sales, Hypertech, Inc.
"'What can I do about flange gasket leaks?' We hear this all the time, regardless of who manufactured the headers. Our suggestion is to make sure that the correct gasket is used for the paticular brand of headers you're working with. We also recommend checking to see how mufflers are hung so that unnecessary loads aren't being placed on the headers. Stage 8 locking header bolts should also be used. And if a customer is doing a lot of towing or hauling (high GVW applications), we suggest rechecking header-bolt tightness frequently. "
Keep those cards and letters coming to: Jim McFarland, HOT ROD Pit Stop, 6420 Wilshire Blvd., Los Angeles, CA 90048. Sorry, personal replies are impossible, so hold on to your SASEs, please. Or we'll keep your stamps.


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Hi there,
I am unable to post (I just joined last week.) I did post an introduction (two actually, because it looked liked the first one didn't go through and now I can't find either of them!.)
Anyway, if I could be given access I'd really appreciate it.
Thank you!!!


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MILAN (Reuters) - Italian financier Alessandro Proto, who has announced offers for stakes in some of Italy's top companies, has been placed under investigation for alleged market rigging, judicial sources said on Thursday.
Confirming media reports, the judicial sources said Milan prosecutors had placed the financier under investigation for alleged market rigging in relation to statements made by his consultancy firm Proto Organisation.
Proto denied he was under investigation for market manipulation.
"Proto is not under investigation in any proceedings about market rigging," his lawyer Francesco Rubino said on Thursday.
"All financial activities of the Proto Organisation have always been carried out with the utmost transparency and in conformity with market rules and Italian laws," he said in an email.
In a separate statement, Proto said he had not been notified of an investigation by prosecutors and that he would not let false accusations intimidate him.
"This is mud-slinging against someone who wants to do something for the country," Proto said.
Under Italian law, prosecutors do not need to tell people they are being investigated.
The judicial sources said Proto's past statements about his offers for stakes in Italian banks Monte dei Paschi di Siena (BMPS.MI) and UniCredit (CRDI.MI), publisher RCS (RCSM.MI) and car maker Fiat FIA.MI, were only partially true.
Prosecutors believe that Proto announced these offers without making clear that they had been immediately rejected, the sources said.
The sources said Proto was also being investigated for fraud in connection with separate deals, including real estate operations.
Earlier in November, market regulator Consob said Proto had not provided required information in relation to his role in an investment in RCS, the publisher of Italy's leading newspaper Corriere della Sera.
Reporting by Manuela D'Alessandro; Writing by Danilo Masoni; Editing by Emilio Parodi and David Holmes


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- This event has passed.
Eric Schwartz at Levity Live
Event Navigation
Eric Schwartz aka Smooth-E is more than meets the four eyes. He seamlessly weaves through a countless lineup of original characters and musical pieces making him a favorite at clubs colleges on television and the web.
One of the most-downloaded comedians this rare talent can't be hidden and Schwartz's popularity is quickly rising. E! News Daily host Ryan Seacrest says Schwartz is rocking the web with video that's got everyone Googling.
Smooth-E personifies the fresh-blended creation for which he is named. Mixing comedy music and viral internet videos millions of fans worldwide have begun to "Surrender to the Blender."
Defying the boundaries of traditional stand-up his multimedia appeal has the power to capture radio spins and national headlines. When a story happens in Hollywood Smooth-E instantly whips up hilarious songs and videos seen on CNN Fox "The Tonight Show " E! celebrity tabloid shows and more. A trend setter in the digital comedy age Smooth-E writes the groundbreaking material makes the beats and creates high production-value videos.
Eric Schwartz aka Smooth-E is making noise and refusing to turn it down.


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A Flavor-Packed Father's Day Menu for Dad
I'm not a big fan of generalizations, especially when it comes to gender. (By the way, please stop referring to massive slabs of meat as "man steaks" when they're clearly meant to be called my steaks.) And I'm pretty sure that whoever coined the phrase, "The way to a man's heart is through his stomach" also wasn't talking about how to woo your father.
But let's be honest: The way to a man's heart is, indeed, his stomach. It's also the way to a woman's heart, your dogs' and cats' hearts, and pretty much any other beating heart you can think of. Because everything likes a food.
So whether your dad is the man who's impossible to please or the guy who thinks you can do no wrong, there's absolutely no doubt that he wants—nay, needs—to eat. This Father's Day, let's feed him good. Sure, you can check out what the Serious Eats staff would make our dads, but we've also got a recommendation or two for yours.
Deviled Eggs
In our book, a classic deviled egg is always a treat. But why not take things up a notch? From everything bagel-inspired to deviled eggs Benedict, we've got nine in-your-face variations on the bite-sized hors d'oeuvre that'll show dad just how special you think he is.
See all 9 variations of deviled eggs in our collection »
The Best Caesar Salad
Sure, it's fresh and crunchy, but this salad also packs a punch. Between its creamy, anchovy-spiked dressing, crisp croutons, and tangy shredded Parm, there's a reason Caesar salad has remained one of the country's most popular starters since its inception. Plus, you're gonna need a little something green to balance out this next bit...
Ge the recipe for The Best Caesar Salad!
The Perfect Porterhouse
We love our economy cuts of beef, but when it comes to special occasions, there's one steak that steals the show. T-bones may not be cheap, but when it comes to flavor, these well-marbled slabs of meat are hard to pass up. After some serious research, we've come up with the perfect grilling technique, to make sure you treat these babies with the respect they deserve.
See our step-by-step technique »
Ultra-Crispy New Potatoes With Garlic, Herbs, and Lemon
There's literally no meal that doesn't benefit from a pile of these spuds by its side. It takes a little extra effort to do the boiling, bashing, and roasting that our recipe calls for, but you'll be well-rewarded with a richly creamy interior surrounded by a browned, craggy, crunchy crust that stays nice and crisp, even after a few passes around the table.
Get the recipe for Ultra-Crispy New Potatoes With Garlic, Herbs, and Lemon »
Would it be a prime example of those gender stereotypes I so despise to compile a list of bacony, boozy desserts specifically for Father's Day? Probably. But...we did it anyway. Yes, I am a hypocrite. I also love me bacon, so you can keep those hisses and grumbles to yourselves, thank you very much.
14 desserts for Father's Day, right this way »
Chances are you know your father's drink preferences better than I do. But that doesn't mean we can't take a hint from the pros! Check out what drinks and pairings the experts recommend. Looking to buy your dad a little something special (and, erm, boozy)? We've got a guide for that, too!
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