By Christopher Elwood
Within the public spiritual controversies of sixteenth-century France, no topic got extra awareness or provoked better ardour that the eucharist. during this research of Reformation theologies of the eucharist, Christopher Elwood contends that the doctrine for which French Protestants argued performed a pivotal position within the improvement of Calvinist innovative politics. via targeting the hot understandings of indicators and logos purveyed in Protestant writing at the sacrament of the Lords Supper, Elwood exhibits how adherents to the Reformation stream got here to interpret the character of strength and the relation among society and the sacred in ways in which departed considerably from the perspectives in their Catholic associates. The conflict of non secular, social, and political beliefs concentrated in interpretations of the sacrament led ultimately to political violence that tore France aside within the latter 1/2 the 16th century.
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Additional resources for The Body Broken: The Calvinist Doctrine of the Eucharist and the Symbolization of Power in Sixteenth-Century France
Sample text
22 Especially in a society held to be sacred, some ground or center would naturally be required to guarantee and express the sacred character of the community and its connection to the divine realm. This is precisely the function the eucharist served for late medieval communities. We see this function in operation most clearly in moments when the well-being of the communal whole seemed to be threatened. 23 We can discern several layers of meaning in these public deployments. They were undoubtedly attempts to recreate communal solidarity and sanctity by turning the attentions and energies of the members of society to the potent center of the community and to the necessity of ordering life around this center.
41 The great distinction of the dynasty, then, derived from these symbols of a direct covenant with God, an alliance unmediated by any other power. 43 The virtue of the holy alliance and its reenactment at each royal consecration with Clovis's chrism was proved by the power of French kings to heal the disfiguring disease of scrofula simply by touching its victims. 44 The royal religion naturally enhanced the power of the French monarch by conveying the kinds of claims for the king's messianic role made by theorists of royal power in a narrative form which might be accessible to broader elements of the population.
When anxieties arose regarding the possibility that the ceremony of consecration might be regarded as representing a legal fiction or when circumstances created an interregnum in which the royal dignity could not be said to occupy a living body,46 it became necessary to proffer even more compelling evidence that divine power had come to dwell permanently not simply in the royal individual after the anointing but in all those descended from the kings so clearly approved by God: Clovis, Charlemagne, and Saint Louis.
