The Conservative Reformation and Its Theology - Saint Mary ...

he certainly would not from Dr. Shedd's account, that this supposed
polemic document, originating in opposition to the Calvinistic theory of
the Sacraments, really defends much more than it attacks that which
Calvinists love.
The Doctrine of Ubiquity.
Dr. Shedd says: "It carries out the doctrine of Consubstantiation"
(which our Church never held) "into a technical statement," (every part of
which had long before been The Doctrine made.) "Teaching the ubiquity
of Christ's body," of Ubiquity. says Dr. Shedd, though the Formula itself
never speaks of the "ubiquity" of Christ's body. "Ubiquity" was a term
invented by those who wished to fix upon our Church the imputation of
teaching a local omnipresence or infinite extension of the body of Christ-errors
which the Formula, and our whole Church with it, reject in the
strongest terms. The doctrine of the Formula is that the body of Christ has
no intrinsic or essential omnipresence as the divinity has; that after its own
intrinsic manner, and in virtue of its own essential qualities, it has a
determinate presence, and in that mode of presence is not upon earth; but
that, after ANOTHER MODE, supernatural, illocal, incomprehensible, and
yet real, it is rendered present, "where Christ will," through the divine
nature, which has received it into personal union.
If the question were asked: How is God omnipresent? How can the
undivided totality of His substance be in each part of the universe? How
can it be all in heaven and all on earth, and all on earth without ceasing in
any measure to be all in heaven, and without motion or extension, without
multiplication of presences, and so that there is no more of God in the
whole universe than there is in each point of it? If such a question were
asked Dr. Shedd, we presume that, bowing before the inscrutable mystery,
he would reply: God is present after the manner of an infinite Spirit--a
manner most real, but utterly incomprehensible to us. Grant, then, that this
infinite Spirit has taken to itself a human nature, as an inseparable element
of its person, the result is inevitable. Where the divine is, the human must
be. The primary and very lowest element of a personal union is the copresence
of the parts. To say that the divine nature of Christ is personally