Ratramn, On the Body and Blood of the Lord (London: Oxford, 1838). Free at Google Books.

Reviewed by Rev. Shane Lems

Around 880 AD, a priest and monk named Ratramn (or Bertram) in Corbey, France, wrote a treatise on the Lord’s Supper. Charles the Bald requested Ratramn to write this booklet to oppose the view of Paschasius Radbertus, another priest and monk in the medieval Christian church. Radbertus essentially set forth what would later be known as the Roman doctrine of transubstantiation. Ratramn opposed that view in this little treatise, arguing from Scripture and earlier church fathers for what is now called a Reformed view of the Supper (see the Belgic Confession of Faith 35, for one example).

The historical reception of this book is varied. Of course, many later Roman Catholic theologians would reject and refute it, while others in and outside the pale of the Roman church would accept and embrace it. For example, English reformer Bishop Nicholas Ridley (martyred in 1555), said that Ratramn “was the first that pulled me by the ear, and forced me from the common error of the Roman church, to a more diligent search of Scripture and Ecclesiastical writers on this matter.” Francis Turretin in his Institutes also lauds this treatise in his discussion of the Lord’s Supper.

The treatise is clear, concise, and to the point. Ratramn opens by clearly setting forth the two options. Do the elements contain Christ’s body and blood “to the eye of faith alone” or in them does our “sight gazeth on that body outwardly?” (p. 3). Ratramn goes on to explain figures of speech in Scripture, including statements like I am the living bread and I am the vine: “for substantially Christ is not Bread, nor is Christ a Vine, nor are the Apostles Branches” (p. 4). These are figures of speech which direct us to a spiritual truth.

Another helpful section is paragraph XLIII (p. 24), where Ratramn discusses the visible/invisible and outward/inward aspects of the Holy Supper. “Whence they are called the Body and Blood of Christ, because they are received not as what they outwardly appear, but as they are made inwardly by the operation of the Spirit of God.” As our bodies are physically fed and sustained by the bread and wine, so are our souls refreshed and nourished by the living Bread, Christ (Ibid.). Ratramn is clear: “For in its nature it is bread, but sacramentally it is the true body of Christ, as the Lord Jesus Himself declareth, ‘this is my body’” (p. 30). Almost 700 years later, the Reformation and Reformed orthodox would use nearly the exact same statements in describing the Supper.

There are many other clear discussions of sacramental language, the spiritual feast in the Supper, and biblical support for Ratramn’s position in this treatise. He also has extensive quotes from the church fathers, including Ambrose, Hierom, Augustine, Fulgentius, and others. Clearly, Ratramn views himself not as an inventor or innovator, but a follower of those who had gone before him. He even says that he was “not leaning to my own wit, but following in the steps of the Holy Fathers (p. 3).

I highly recommend reading and studying this short treatise for a few reasons. First, it is indeed a wonderful exposition of the spiritual feast we have in the Lord’s Supper: it is devotional. Second, it shows that Calvin didn’t make up his “spiritual” understanding of the Lord’s Supper: it is a good lesson in historical theology. Third, it is relatively easy to read, which makes it a good tool for teaching and learning: it is doctrinal. This book can be found in its entirety on Google Books, and even if you’re on a tight budget, you can print and staple this short book for a very low cost. Google Books also has the original Latin version if you want to compare the English and the Latin. The book is simple, short, clear, helpful, and inexpensive. There are no excuses why you shouldn’t read it!