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Extra info for A Companion to the Eucharist in the Reformation
Daly, and Thomas Schattauer; historians of theology, Gary Macy, Volker Leppin, Nicholas Thompson, and John Rempel; a philosopher and theologian, Nicholas Wolterstorff; a musicologist, Alexander Fisher; historians, Carrie Euler, Isabelle Brian, Raymond Mentzer, Michele Zelinsky Hanson, and Andrew Spicer; art historians, Andreas Gormans, Birgit Ulrike Münch, and Achim Timmermann; a scholar of English poetry, Regina Schwartz; a scholar of German aesthetics, Christopher Wild; and Jaime Lara, who combines training in anthropology, theology, liturgy, and art history in his work on Christianity in the Spanish New World.
M. 23 Some standardization of the liturgy occurred in the eleventh and twelfth century under the leadership of the great monastic centers of Cluny and Cîteaux. The friars, however, more than any other group, helped to standardize liturgy in the Middle Ages. Since they were itinerant preachers, 20 Browe, Pflichtkommunion, pp. 47–70. 21 Elizabeth Vodola, Excommunication in the Middle Ages (Berkeley, 1986). 22 Gary Macy, “Commentaries on the Mass in the Early Scholastic Period,” in Medieval Liturgy: A Book of Essays, ed.
Theologians at the time fell roughly into three camps in regard to the eucharistic change. Some believed that the bread and the wine remained present along with the body and the blood of Christ (coexistence). Others felt that the substance of the bread and the wine were annihilated and replaced with the substance of the body and the blood (substitution). 37 By the end of the thirteenth century, coexistence found few advocates, although some theologians, most famously John of Paris, still saw merit in this explanation even if they themselves rejected it.