But this criticism brought him to more radical consequences. He attacked transsubstantiation, saying that the body of Christ is, spatially speaking, in Heaven.
He is actually, or virtualiter (I. e., with its power) in the bread, but not spatially.
This of course is a complete contradiction to the idea of transsubstantiation. And now he realized that the Church rejected him, and since he knew that he was right, on Biblical grounds, in these criticisms, he realized that the official Church can err with respect to articles of faith. This was the great experience of Luther, that the Church rejected something which was a criticism of errors and which represented truth, From this follows that he is able to criticize any Church decision which is unbelievable, because the Bible is the real law of Christ. From there he criticized the number of the sacraments, special sacraments such as marriage, etc; he criticized the character indelibilis , the idea in Catholicism that he who is baptized, confirmed, and ordained has a special character which he never can lose, even if he cannot exercise it. He even criticized the celibacy of the priests.
He criticized the idea of the treasury of the saints, and the superstitious elements of the popular religion. The monks must be abolished because they produced separation between the one Church. And there should not be a division in the status, in principle; there should be a communis religio , a common religion, to which everybody belongs; and even what the Catholic church calls the monastic counsels is something which everybody shall fulfill – for instance, the love of the enemies. In this way one can say: negatively Wyclif has almost anticipated all positions of the Reformers. He was supported by the king who was of course on his side, because the English crown was for a long time in national opposition against the influence of Rome on the affairs of the English nation, religiously and, indirectly, politically. He was attacked very much, but never hurt; he was protected.