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

The Sacramental Union |
hypostatic union with the deity, innumerable supernatural qualities
and characteristics which are contrary to nature. Yet they still restrict
them to created gifts, as we shall point out shortly. (TNC 242 f.)
88 Chemnitz proceeds to pile up the Scriptural evidence which demonstrates
that while one must hold to the integrity of the two natures
and not allow for any blending of the two natures and of their
essential properties, one at the same time must believe that “Christ
has received this majesty in time, moreover, not according to the
divinity or the divine nature, but according to His assumed nature,
or according to the flesh as man, or as the Son of Man” (“Catalog
of Testimonies,” Trig. 1115). Included in the chain of Scripture texts
which Chemnitz adduces to prove the point are: John 5:21, 27; 6:39,
40; Matt. 28:18; Dan. 7:14; John 3:31, 35; 13:3; Matt. 11:27; Eph. 1:21,
22; Heb. 2:8; 1 Cor. 15:27; John 1:3, 10, etc. (TNC 242–265; SD VIII,
55; Trig. 1113 f.).
89 Because the divine nature of Christ “powerfully manifests and actually
exerts its majesty, power and efficacy . . . in, with, and through
the human nature personally united to it” (Trig. 1139), Chemnitz
and Andreae draw two conclusions solidly based on revelatory evidence:
1) “that this communication of the divine majesty occurs also in
glory, without mingling, annihilation, or denial of the human nature”
(Trig. 1141); and
2) “also, that according to the nature and because of the personal
union, the human nature is participant and capable of the divine majesty
which belongs to God” (Trig. 1143).
As further support for these theses they quote Matt. 16:27; 28:18;
Col. 2:3, 9.
90 Chemnitz freely grants that the mystery of this union far surpasses
the comprehension and language of all men; yet “concerning this
mystery the Holy Spirit in the Scripture has revealed to us as much
as is necessary for us to know and believe in this life in order to be
saved” (TNC 68). But “with the simplicity of the partial knowledge
which is given” we must adhere to the “sure and clear testimonies of
Scripture, albeit in part, through a mirror, and, as it were, in a riddle”
(TNC 69).
91 Chemnitz, in accordance with his principles of interpretation (see
p. 17), will not be drawn into making any propositions that are not