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

The Consecration |
taken place, whoever consciously or knowingly perseveres in his previous
error no longer sins under the pardon of ignorance, for he relies
on presumption and on a certain obstinacy, although he is vanquished
by reason” (Ex. 2, 296). The Book of Concord is similarly worded in its
clarification of its censures of false doctrine with respect to the Lord’s
Supper, “We mean specifically to condemn only false and seductive
doctrines and their stiff-necked proponents and blasphemers. These
we do not by any means intend to tolerate in our lands, churches, and
schools, inasmuch as such teachings are contrary to the express Word
of God and cannot coexist with it” (Tappert, p. 11).
the Formula of concord and chemnitz’s
threefold Action “Blessing the Bread and at
once Breaking and Distributing it” (ex. 2, 298)
335 The Formula of Concord is in agreement with what Chemnitz has
confessed in his writings on the Lord’s Supper. Chemnitz does not
have a private doctrine which is in conflict with his officially confessed
doctrine. The Solid Declaration, VII, 73–90, not only has many verbal
parallels with Chemnitz’s statements but sets forth his doctrine
in summary form. SD VII, 74, eliminates all synergism from the
doctrine of the consecration, ascribing the sacramental union to the
almighty power of God.
336 Sentences seventy-five and six (see also Ep. VII, 35) assert that
the first institution confers its power to the consecratory words of
the church. The officiant is the ambassador of Christ, speaking in
His name and power. Through his words, spoken over the elements,
Christ is still active, making the bread and the wine set before the
church the body and blood of Christ. The quotation from Chrysostom
makes this point clear beyond a shadow of doubt. Sentences 77
and 78 fortify what has so far been said with respect to the consecration.
It does this by means of two quotations from Luther’s writings
on the Lord’s Supper. Luther ascribes the power of the consecrating
words to effect the sacramental union to Christ’s divine command.
In this way Christ connects His own command and word with the
officiant’s speaking.
337 Sentences 79 through 84 develop further the thought that speaking
the words of consecration over the elements set before the church is