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

The Consecration |
out that “we lack both command and promise regarding that extreme
unction on the basis of the Word of God” (MWS, 111). This is an
important theological point for us to remember today. The Reformation
theologians understood it much better than we do today since
we are afraid that the mandata dei might be “legalistic.” Luther in his
work, “How Christians Should Regard Moses,” says that he is commanded
to preach the Gospel and if Christ had not so commanded,
“then I would not listen, would not be baptized, just as I now will not
listen to Moses because he is given not to me but only to the Jews”
(LW 35, 171). Thus the mandata dei do serve to protect us, and at the
present time they are a strong reminder to us to avoid any and all
types of Pentecostalism.
311 Chemnitz deals most specifically with what should be done with the
consecrated elements when he discusses the Roman Corpus Christi
Festival (Ex. 2, 285–292), and the Reserving of the Sacrament of the
Eucharist and Carrying it to the Sick (Ex. 2, 293–313). Canon VII of
the Tridentine Decree concerning the Eucharist states, “If anyone
says that it is not permitted to reserve the Holy Eucharist in a sacred
place, but that it must of necessity be distributed immediately after
the consecration to those who are present, or that it is not permitted
that it be carried to the sick in an honorable manner, let him be anathema”
(Ex. 2, 293).
312 Chemnitz immediately pinpoints the difference between the Roman
and Lutheran positions when he writes:
The principal question here is whether the bread of the Eucharist,
when it has been blessed, hallowed, or consecrated by the recitation of
the Words of Institution should be at once distributed, taken, and eaten
in commemoration of Christ, or whether after it has been blessed, the
distribution, taking and eating may be omitted and the bread put away,
inclosed, reserved, carried about, displayed, and put to other uses, so
that finally, after a number of days, weeks, months, or years the taking
and eating may follow.
The Tridentine Decree which sanctions and establishes such
reservation confesses that it was brought into the church, though it is
prescribed neither by the Word of God nor by the tradition or example
of the apostles. Instead, it says that it is an old custom and a most
ancient practice. (Ex. 2, 293).
313 Since in this case Trent appeals to ancient custom for withholding
the consecrated bread, Chemnitz replies that the custom must be
tested by the divine Word,