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

| The Lord’s Supper
done in obedience to Christ’s command, recorded in 1 Cor. 11:23–25
(see Ep. VII, 9). By means of this consecration the elements have been
sacramentally united with the body and blood of Christ, and are distributed
to be eaten and drunk. Paul in 1 Cor. 10:16 makes this clear
when he speaks of the cup of blessing which we bless. The Words of
Institution are to be spoken or chanted loudly because they have reference
not only to the elements set before the assembly, but are also a
proclamation of the Gospel for all the hearers (not only the communicants),
so that their faith may be strengthened that Christ gives in
the sacrament all the benefits He has won for mankind.
338 Sentences eighty-five through eighty-seven clarify the common rule
Nihil, etc., already mentioned in 73. “Use” and “action” are synonymous
when used in expounding the doctrine of the Sacrament of the
Altar, just as Chemnitz has clarified them with his precise definition
(see p. 11 f.). The terms are not restricted to the sumptio (see note #51).
The Philippists, regarding an effective divinely mandated consecration
as magic, limited the “action” to the sumptio. Since Chemnitz has
seen that “action” and “use” were so vaguely applied in various ways by
both the Philippists and the Genesio-Lutherans, he cuts through the
clouds of confusion surrounding them by giving a precising definition
which has been taken into the Formula. With this understanding of
the terms to be retained in the church, it is important to remember
that SD VII, 9, 11, 14, established the fact that the Real Presence is not
limited to the sumptio.
339 In order to eliminate any lingering misunderstanding that may
arise, 86 and 87 add specificity to 83–85 so that there should be no
doubt as to the intended meaning. “Use” and “action” do not refer to
the sumptio alone, nor do they primarily mean faith. But the church
is to do precisely that which Christ ordained: consecrate, distribute,
eat and drink the consecrated bread and wine which are the body and
blood of Christ. If this ordinance is in any way changed, it is no longer
the sacrament Christ instituted. When the Romanists consecrate in
the Private Mass but do not distribute, they have altered the institution.
And when they do not distribute what has been consecrated, but
offer it in the Mass, lock it up, carry it around for adoration, taking it
out of the framework of the ordained action, it is not a sacrament.
The divinely instituted use requires that we in the Christian service
consecrate bread and wine, distribute, receive, eat and drink what has