The Lord's Supper in the Theology of Martin Chemnitz Bjarne - Logia

00 | The Lord’s Supper
224 If this mechanical system of analysis wreaks havoc in the natural
field, what does it do in the spiritual, where the supernatural meets
the natural? Chemnitz takes the position that Aristotelian modes of
thought are unacceptable in spiritual matters to explain away Bible
texts that seem to be contrary to reason (LS 226; see p. 22). Hunnius
has in actuality made the words of Christ, “This is my body,” conditional
since he holds that these words cannot be true until the sumptio
has taken place. For him the objective presence does not depend on
the bare word of the Lord. Chemnitz confesses that the Verba are spoken
“to show to the church that Christ Himself through His Word
according to His command and promise is present in the action of the
Supper and by the power of this Word offers the body and blood to
those who eat. For it is He who distributes, though it be through the
minister; it is He who says: ‘This is my body.’ It is He who is efficacious
through His Word so that the bread is His body and the wine
His blood” (Ex, 2, 229; see p. 75 f.).
225 Chemnitz and Luther fully agree, for Luther says in the Great Confession
that the power that causes Christ’s body to be in the Supper
“does not reside in our speaking but in God’s command, who connects
His command with our speaking” (LW 37, 184). Regarding this
command Luther says, “But when He said, ‘Do this,’ by His own command
and bidding, He directed us to speak these words in His person
and name: ‘This is my body’” (LW 37, 187). The Formula of Concord
made the same confession in SD VII, 73–90. What is necessary, however,
is to read this section as it stands and not impose on these words
the interpretation of Hunnius and subsequent seventeenth century
theologians. The quotation introduced from Chrysostom is so unmistakably
clear that it should have “settled the whole controversy” (see
p. 86), “Christ Himself prepares this table and blesses it. No human
being, but only Christ Himself who was crucified for us, can make the
bread and the wine set before us the body and blood of Christ. The
words are spoken by the mouth of the priest, but by God’s power and
grace through the words He speaks, ‘This is my body,’ the elements
set before us in the Supper are blessed” (SD VII, 76a).
Lutheran and Papal consecration
226 Since the charge has continued to be raised that confessing that
the consecration effects the presence of the body and blood in the