# Lehre und Wehre_St. Louis Missouri_Februar 1856_S40
# AI translation — CHI Digital Archive (demonstration)

40 Consubstantiation and Impanation.

by no means an in-breading (impanationem), or an in-bodying (incorporationem), or a mingling of essences (consubstantiationem), or a physical enclosure, or a local (spatial) presence, or a secret lying-hidden of a small body (delitecentiam corpusculi) beneath the bread, or an essential transformation of the bread into the body, or a continuing being-bound of the body to the bread outside the use of the Supper, or a personal union of the bread and the body. Rather, we believe, teach, and confess that, according to the institution of Christ himself, in a manner known to God alone but incomprehensible to us, the body of Christ is truly, really, and substantially united in presence with the bread of the Supper as with the means ordained by God, so that by means of that bread we take and eat the true body of Christ in this exalted mystery. This presence, however, is called, 1, a sacramental presence — not because it would be a merely symbolic (schetica) presence represented in outward signs (significativa), but because in this mystery something heavenly is communicated and delivered to us by means of outward symbols. It is called, 2, a true and real presence, so that a figurative, pictorial, and merely represented (repraesentativa) presence may be excluded. It is called, 3, a substantial presence, so that the notion may be ruled out of a mere power (or efficacy, efficacia) of the body of Christ being present in this mystery. It is called, 4, a mysterious (mystica), supernatural, and incomprehensible presence, because the body and blood of Christ in this mystery are present, distributed, and received not in a manner of this world, but in a mysterious, supernatural, and incomprehensible manner." (On Matt. 26:26.) — In his Loci theologici that same Gerhard writes: "We remind our readers once more, on account of the slanders of our opponents, that we posit neither an impanation, nor a consubstantiation, nor any other physical or spatial presence. We posit no consubstantiative presence of the body and blood, such as is defined by some as the enclosure of one substance within another. Far be that phantom notion from us. For it is not at once a consubstantiation whenever two substances are present to one another; otherwise, since the divine and human natures of Christ are present to one another through the personal union, that very thing which our opponents call consubstantiation would occur in the Person of Christ — rather, it is a consubstantiation when two substances are together in a physical and natural manner. But the heavenly thing and the earthly thing are not present to each other physically and naturally in the Holy Supper. — Some of our own, following Cyril in Book 10 on John 13, have called the presence a bodily one, with respect to the object, but by no means with respect to the manner; by this they meant to say that not only the power and efficacy—