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NOTES TO PAGES 118–26

interpreted also as apersona mystica. Whereas thecorpus verum, through the agency of the dogma
of transubstantiation and the institution of the feast ofCorpus Christi, developed a life and a mysti-
cism of its own, thecorpus mysticumproper came to be less and less mystical as time passed on,
and came to mean simpy the Church as a body politic or, by transference, any body politic of the
secular world’’ (The King’s Two Bodies, 206).
17.De civitate dei, 11.6;CC326; Bettenson 435.

18. Ibid., 15.1;CC454; Bettenson 596.


19. Ibid., 15.2;CC455; Bettenson 597.


20. Ibid., 15.1;CC453; Bettenson 595–96.


21. Ibid., 1.35;CC33; Bettenson 45–46.


22. Ibid., 11.8.

Anto ́nia Szabari, The Scandal of Religion: Luther and Public Speech in the
Reformation

1. Martin Luther, ‘‘Wider den Meuchler zu Dresden’’ (1531),D. Martin Luthers Werke, Kriti-
   sche Gesamtausgabe,60 vols. (Weimar: Bo ̈hlau, 1883–1980), 30.3:470; hereafter cited asWA.My
   translation.


2. Luther, Preface to the New Testament,Martin Luther: Selections from His Writings, ed. and
   introd. John Dillenberger (New York: Doubleday, 1962), 15.


3. The Church had the right to pronounce anathemas against heretics and those who pro-
   duced ‘‘scandals’’—I will return to this crucial term in the second part of my essay. One prominent
   ritual formula was the ‘‘Judas curse’’; see Archer Taylor, ‘‘The Judas Curse,’’The American Journal
   of Philology43, no. 3 (1921): 234–52.


4. As Birgit Stolt has shown, Luther exaggerated the capacity of language to move, to produce
   affects, themovereof pathos, not to ignore them but in order to push rhetoric to its limits. Stolt
   also shows that this was not for lack of training in rhetoric, given that Luther knew well how to
   teach or to produce milder effects of ethos. See Birgit Stolt,Martin Luthers Rhetorik des Herzens
   (Tu ̈bingen: Mohr Siebeck, 2000), 157.


5. Cicero advises tact in his discussion of fighting in words. See hisDe oratore2, 58, 235–32,
   71, 289. Quintilian draws the lines at milder (lenibus) jokes and derision (Institutio oratoria,6,3,
   28).
   6.D. Martin Luthers Werke: Tischreden, 6 vols. (Weimar: Bo ̈ hlau, 1912–21), 1:1649.


6. Jacob Burckhardt,The Civilisation of the Renaissance(New York: Oxford University Press,
   1944), 87–93. See also Peter Burke’s critical re-reading of Burckhardt’s thesis of Renaissance indi-
   vidualism inThe Italian Renaissance: Culture and Society in Italy(Princeton: Princeton University
   Press, 1986), 125–44.


7. Ibid., 137.


8. Notably, in his adageFestina lente.


9. Desiderius Erasmus, ‘‘The Tongue’’ (1525),Collected Works of Erasmus(Toronto: Univer-
   sity of Toronto Press, 1969–), 29:367 (translation slightly modified); hereafter cited asCWE.
   11.CWE, 76:11.


10. Ibid., 141.


11. Erasmus states, e.g., in a letter to the bishop Lorenzo Campegio, ‘‘I think that every man
    should promote and promulgate his own convictions without offensive criticism of those of others,
    so that on both sides this frenzy of tongue and pen [linguae calamique rabies] is restrained, by those

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