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

The Sacramental Union |
153 The reason that these expressions do not conform to the regular
modes of predication (see p. 57) is that
they refer to the union of two entities. These statements must be under-
stood in this sense: “This man is not only a man but also at the same
time God,” for the deity and the humanity have been united into one
hypotasis. Likewise: “That dove was not only a dove but at the same
time the Holy Spirit was also present” united to the dove by a very
special mode of presence. Therefore these cannot be called instances of
regular or ordinary predication. Thus we correctly state and admit that
the regular type of predication does not agree with the modes used of
exalted things, when we say regarding the bread of the Supper: “This is
the body of Christ.” For according to the ordinary rules of predication
an entirely false meaning would follow, namely, that it was not the true
substance of the human nature which was given for us but only a mass
of dough bread baked in the oven. (LS 47).
154 To establish the point that Scripture employs “its own special kind
of predication” (LS 51), Chemnitz must adduce the evidence. And he
does find many examples in Scripture. His thesis is that
in Scripture, when two things or substances are by divine decree joined
together in a particular manner, and especially when a heavenly and
invisible substance is present and offered together with one that is
earthly and visible, then, I say, it is customary in Scripture that the one
is predicated of the other. And for the truth of such a predication no
annihilation or transubstantiation of the other substance is necessary
but only the union and presence of both of these things which are
denoted by the subject and predicate is signified. (Ex 2, 259). 37
157 Chemnitz, following Luther (LW 37, 297 f.), demonstrates the
truth of his thesis with the example of the Personal Union, “When
Scripture wishes to unfold the union of the divine and human nature
in the person of Christ, it does not say, ‘this man is God,’ but
‘God is man’ and ‘the Son of man is the Son of the living God’” (Ex
2, 260). Chemnitz notes that generally the perceptible thing is put
in the subject position and the other entity in the predicate position,
and that “Scripture joins these two different entities together
through the use of the copulative verb ‘is’ (est), which means nothing
else than that there is a union or communion of these two entities”
(LS 51; emphasis added).
156 While Chemnitz has noticed that among the “Latins and the
more polished authors” this mode of predication is not frequently
used, yet “this mode of predication is very common in popular language,
as when we say of a vessel which is on display, ‘This is wine,’