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

The Effects of Sacramental Eating |
that “this worthy eating does not consist in a man’s purity, holiness,
or perfection. For they who are healthy do not need a doctor but they
who are not healthy (Matt. 9–12)” (MWS 131). On the contrary, the
examination of oneself should lead one to the acknowledgement of
his sins and errors, the wrath of God, so that “with ardent desire [he
will] thirst for and long for the grace of God so that by true faith in
the obedience, passion, and death of Christ, that is, in the offering of
[His] body and shedding of His blood, [he] seeks, begs, lays hold on,
and applies to himself the grace of God, forgiveness of sins and salvation”
(MWS 132).
Life in the Flesh of christ
388 Luther, as has been noted, connects the forgiveness of sins with the
body and blood of Christ so that he does not regard these merely as
seals and signs attached to the Word (see p. 141 f.). Chemnitz does the
same (see p. 142). Luther adds the familiar words that “where there is
forgiveness of sins, there are also life and salvation” (SC VI, 6). Some
of the aspects of this last statement are overlooked, even though
Luther expands considerably on its significance in as well known a
document as the Large Catechism. Luther notes that this sacrament
“is appropriately called the food of the soul since it nourishes and
strengthens the new man . . . . The Lord’s Supper is given as a daily
food and sustenance so that our faith may refresh and strengthen
itself and not weaken in the struggle but grow continually stronger”
(LC V, 23 f.).
389 Chemnitz devotes a special chapter to the topic, “How Useful and
Comforting This Doctrine Is” (LS 185–194). His point of departure
is to show that Christ Himself, true God and Man in one person,
imparts His body and blood to us. And therefore “our faith ought to
lay hold on Christ as God and Man in that nature by which He has
been made our neighbor, kinsman, and brother. For the life which
belongs to the deity resides in and has in a sense been placed in the
assumed humanity” (LS 187; emphasis added). When considered in
all its implications, this fact is a strong inducement to growth in a
sanctified life. For Chemnitz reminds us that
the human nature of Christ, its limitations having been set aside, has
been removed from all miseries and injuries of this world and now
resides in the glory of the Father. But our nature, although according to