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Vote: | And Christ says of that which is blessed, which is offered, received, eaten and drunk: This is My body; this is My blood. |
Popularity: 2
Vote: | And for this reason He assumed our nature, that in that nature, which was under the Law, satisfaction and fulfillment might be made. |
Popularity: 2
Vote: | And there is a difference between the essence of a Sacrament and its use. |
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Vote: | As however the ancients say that in case of necessity any Christian lay person can administer the sacrament of Baptism, so Luther says the same thing about absolution in case of necessity, where no priest is present. |
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Vote: | At this point Ambrose, Jerome, and Augustine recognized what they had not noticed before, namely that while they themselves and the other ancient fathers had been so preoccupied with stirring up zeal for good works, they had made many statements which did not agree with the analogy of faith. |
Popularity: 1
Vote: | But Christ so ordered and arranged the words of institution in the form of a testament, as He wanted this Sacrament to be an act in which bread and wine are taken, blessed, or consecrated, as they say, then offered, received, eaten, and drunk. |
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Vote: | But this faith was first conceived through the preaching of the apostles, which they themselves had received from the teaching of the Son of God. |
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Vote: | But we deny that it follows from this that we must therefore assert the kind of transubstantiation which the Papalists teach. |
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Vote: | For although the keys were given to the church itself, as the ancients correctly teach, we nevertheless by no means hold that any and every Christian without distinction should or can take to himself or exercise the ministry of the Word and sacraments without a legitimate call. |
Popularity: 1
Vote: | For Christ, both God and man, must lay hold on us in order that there may be a union between Him and us. |
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Vote: | For we can affirm with a good conscience that we have, after reading the Holy Scripture, applied ourselves and yet daily apply ourselves to the extent that the grace of the Lord permits to inquiry into and investigation of the consensus of the true and purer antiquity. |
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Vote: | I am calling attention just to the main points of these tremendously important matters, which can be understood better by pious meditation than explained by human language. |
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Vote: | In the first place, 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. |
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Vote: | Jerome in his Dialogus adv. Pelagianos condemned many statements which we can read not only in the writings of the ancients but also in the very books of Jerome himself. |
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Vote: | Long and acrimonious was the controversy between the later Greek theologians and the Latin church regarding the procession of the Holy Spirit. |
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Vote: | Nevertheless afterward, in the time of Tertullian, certain women tried to lay claim for themselves to the ministry of Word and Sacraments in the church on the authority of this Tecla, whom Tertullian repulsed with this story of the apostle John. |
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Vote: | Nevertheless the meaning is not that the blessed bread which is divided, which is offered, and which the apostles received from the hand of Christ was not the body of Christ but becomes the body of Christ when the eating of it is begun. |
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Vote: | On this basis people are to be taught, admonished, and exhorted to more diligent and frequent use of the Eucharist. |
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Vote: | Some had the custom of receiving the Eucharist daily, some twice a week, some on the Lord's day, Wednesday, Friday, and Saturday, some only on the Lord's Day. |
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Vote: | Such sacrifices, that is, such adoration, which asks for benefits and aids in needs, Epiphanius argues, is worship belonging only to God. |
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Vote: | The other thing which we hold concerning the authority of the fathers we have also learned from the fathers themselves. |
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Vote: | The words of the Supper are known, plain, and clear in their natural and true sense. |
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Vote: | Then God, in order to open the sleepy eyes of the doctors of the church to look more diligently at the teaching of Paul, permitted the church to be so disrupted by Pelagianism that it appeared that the very foundations of the entire Christian religion were about to collapse. |
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Vote: | Therefore we examine with considerable diligence the consensus of the true, learned, and purer antiquity, and we love and praise the testimonies of the fathers which agree with the Scripture. |
Popularity: 4
Vote: | This doctrine of Christ and of the apostles, from which the true faith of the primitive church was received, the apostles at first delivered orally, without writing, but later, not by any human counsel but by the will of God, they handed it on in the Scriptures. |
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Vote: | Thus first of all in His own person He sanctified, restored, and blessed human nature. |
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Vote: | We also hold that no dogma that is new in the churches and in conflict with all of antiquity should be accepted. |
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Vote: | We grant, with Irenaeus, that after the blessing in the Eucharist the bread is no longer common bread but the Eucharist of the body of Christ, which now consists of two things - the earthly, that is, bread and wine, and the heavenly, that is, the body and blood of Christ. |
Popularity: 5
Vote: | What now, after the blessing, is truly and substantially present, offered, and received is truly the body and blood of Christ. |
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Biography
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Martin Chemnitz (1522-1586) was an eminent Lutheran theologian, born in Treuenbrietzen, Brandenburg on November 9, 1522, the day before Martin Luther's birthday. In the Lutheran tradition he is known as Alter Martinus, the "Second Martin": Si Martinus non fuisset, Martinus vix stetisset (If Martin [Chemnitz] had not come along, Martin [Luther] would hardly have survived, goes a common saying concerning him).
He served as a weaver's apprentice in 1538; he attended school in Magdeburg from 1539-1542, and attended the Universities of Frankfurt (1543-1544), Wittenberg (1545-1547) where he studied under Martin Luther and Philipp Melanchthon, and Königsberg (Kaliningrad) (1547–1548). He taught school at Calbe (1542-1543), Wrietzen an der Oder (1544-1545), and the Kneiphof school in Königsberg (1548–1549). Chemnitz served as castle librarian to Duke Albrecht of Prussia (1550-1552). It was during these years that his interest shifted from astrology, which he had studied in Magdeburg, to theology. Chemnitz moved to Wittenberg in 1553 as a guest of Melanchthon. In January 1554 he joined the Wittenberg University faculty. He lectured on Melanchthon's Loci Communes from which lectures he compiled his own Loci Theologici, a system of theology. He was ordained into the office of the holy ministry on November 25, 1554 by Johannes Bugenhagen, and became co-adjutor of Joachim Mörlin, who was ecclesiastical superintendent in Brunswick-Wolfenbüttel. When Mörlin resigned in 1567, Martin Chemnitz became his successor in a post he held for the rest of his life.
Through his leadership Brunswick-Wolfenbüttel was won to Lutheranism. There he helped his prince, Duke Julius, establish the University of Helmstedt (1575-1576). With Jakob Andreä, David Chytraeus, Nicholas Selnecker, Andrew Musculus, et. al. Chemnitz took part in a centrist movement that brought about concord among the German Lutherans in the writing and publication of the Formula of Concord (1577), of which Chemnitz is one of the primary authors. He was instrumental in the publication of the definitive Book of Concord in 1580, the doctrinal standard of the Lutheran Church. Other major works are Examen Concilii Tridentini [Examination of the Council of Trent] and De Duabis Naturis in Christo [On the Two Natures in Christ]. These works demonstrate Martin Chemnitz's genius as a biblical, doctrinal, and historical theologian. His Examination remains unrefuted to this day in the view of many scholars, Lutheran or of some other persuasion. He died April 8, 1586.
Works (not yet comprehensive)
*Examination of the Council of Trent. Fred Kramer, trans. 4 vols. St. Louis: Concordia Publishing House, 1971-86 (Originally published in 1565-73 as Examen Concilii Tridentini.)
* Loci Theologici. J. A. O. Preus, trans. St. Louis: Concordia Publishing House, 1989 (Originally published in 1591 as Loci Theologici.)
* The Lord's Supper. J. A. O. Preus, trans. St. Louis: Concordia Publishing House, 1979. (Originally published in 1590 as De coena Domini.)
* Ministry, Word, and Sacraments: An Enchiridion. Luther Poellot, trans. St. Louis: Concordia Publishing House, 1981.
* Theologiae Jesuitarum praecipua capita. 1562.
* The Two Natures of Christ. J. A. O. Preus, trans. St. Louis: Concordia Publishing House, 1971. (Originally published in 1578 as De Duabus Naturis in Christo.)
Biographies and Other Chemnitz-Related Works
* The Second Martin: The Life and Theology of Martin Chemnitz. by J. A. O. Preus. St. Louis: Concordia Publishing House, 1994.
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This article is licensed under the GNU Free Documentation License. It uses material from the Wikipedia article "Martin Chemnitz".
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