the parish priests and their flocks, and it was sharply argued whether the people had sinned by their devotion to Christ’s Body, Which they sincerely believed to be there, but Which (it seems) perhaps was not there: and the question was then mooted whether a man ought not to worship the Blessed Sacrament, ay, even when Christ’s Body is consecrated in the Holy Sacrifice of the Mass and elevated and carried as Viaticum in procession to the sick, only conditionally, that is to say, since he does not perhaps know if It is actually Christ’s Body (or whether some accident may not have occurred), since no man can claim to be individually enlightened by God on this point and desire to have the Mystery demonstrated and proved to him.[1] It was much about the same time that Fr. Kramer undertook to refute and utterly disprove the bold and wicked theories put forward by another preacher who at Augsburg dared to proclaim from the pulpit that the Catholic Church had not definitely laid down that the appearances of Christ in His human body, and sometimes bleeding from His Sacred Wounds, in the Blessed Sacrament[2] are real and true manifestations of Our Saviour, but that it may be disputed whether Our Lord is truly there and truly to be worshipped by the people. This wretch even went so far as to say that miracles of this kind should be left as it were to the good judgement of God, inasmuch as with regard to these miraculous appearances nothing has been strictly defined by the Church, nor yet do the Holy Fathers or Doctors lay down any sure and certain rule. These doctrines Fr. Kramer opposed with the utmost zeal and learning, delivering many an eloquent sermon against the innovator and utterly condemning the theories which had been thus put forth and proclaimed. Nay, more, by virtue of his position and his powers as delegate of the Holy Office he forbade under the pain of excommunication that anyone should ever again dare to preach such errors. Fr. Kramer wrote several works, of which some have been more than once reprinted:
1. Malleus Maleficarum Maleficas & earum haeresim, ut framea potentissima conterens per F. Henricum Institorem & Jacobum Sprengerum ord. Praed. Inquisitores, Lyons, Junta, 1484.[3] This edition is highly praised by Fontana in his work De Monumentis. Another edition was published at Paris, apud Joannem Paruum, 8vo; also at Cologne, apud Joannem Gymnicium, 8vo, 1520; and another edition apud Nicolaum Bassaeum at Frankfort, 8vo, 1580 and 1582 (also two vols., 12mo, 1588). The editions of 1520, 1580, and 1582 are to be found in the Royal Library, Nos. 2882, 2883, and 2884. The editions printed at Venice in 1576 and at Lyons in 1620 are highly praised by Dupin. The latest edition is published at Lyons, Sumptibus Claudii Bourgeat, 4 vols., 1669.[4]
- ↑ It is remarkable that at the very moment similar controversies are raised about the Blessed Sacrament. The words “Real Presence” are freely bandied. This is a popular phrase, since it may mean anything or nothing. It is far better to save all ambiguity, and to say “The Blessed Sacrament is God.” One writer, professing himself a Christian, declares that it is at least doubtful whether Our Lord instituted The Holy Sacrifice of the Altar. This, of course, is tantamount to a denial of Christ.
- ↑ It must suffice to mention only a few of the many Saints who have seen Our Lord in the Blessed Sacrament. S. Veronica of Binasco, the Augustinian, saw Him there with her bodily eyes, whilst the Host was environed by adoring Angels. Vaulem the Cistercian saw in the Host the Infant Jesus, Who held a crown of gold adorned with precious stones. When Peter of Toulouse was holding the Host over the chalice at Mass the Bambino of marvellous beauty appeared between his fingers. The same thing happened every morning for two or three months. Similarly Our Lord was seen by S. Angela of Foligno; S. Hugh of Cluny; S. Lydwine; S. Ignatius; S. Joseph of Cupertino; Domenica of Paradise; Teresa de la Cerda, O.S.D., who saw the Infant Jesus lying on the corporal; and very many more. S. Catharine of Siena saw Our Lord in the Blessed Sacrament under different forms, and at the fraction of the Host she saw how He remained entire in each part. Mary of Oignies at the elevation in Passion-Tide saw Our Lord upon the Cross; at Christmas Our Lady appeared in the Host carrying the Infant Jesus in her arms. In the Cathedral at Orvieto I have venerated the Corporale which is stained with blood that fell from the Host when a young priest who doubted was saying Mass. This happened in the days of Pope Urban IV, who reigned 1261–64.
- ↑ This can hardly be correct.
- ↑ The contents of this valuable collection are as follows:
- Vol. I:
- Nider, O.P., John. Formicarius de maleficiis.
- Vol. I:
