# Lehre und Wehre_St. Louis Missouri_April 1856_S118
# AI translation — CHI Digital Archive (demonstration)

118 "In, With, and Under."

public writings, and which Calvin knows he falsely imputes to us. My first Apology throws the fabricated modes of speech back from us onto those who invented them, and protests that we wish to have accepted no combination (connexionem - consubstantiationem), no pouring-over of substance, no local enclosure, or anything of the kind, which agrees so little with the true faith. Calvin answers that he gladly accepts, setting the controversy aside, that Christ's flesh is neither mingled with us (in nos transfundi), nor locally enclosed in the bread, nor affixed to the bread. As far as he is concerned, he says, such manners of speech may remain buried — and yet in that very same book, and in his last polemical writing, he repeatedly mixes in enclosure, affixing, extension, drawing-down from heaven, and other such word-bogeys, of which he denies that they were invented by his own party. How does it come about, then, that the books of Carlstadt, Zwingli, Calvin, and many of their associates overflow with those elegant phrases? At the very least, such manners of speech are nowhere to be found either in holy Scripture, or in the writings of the ancient bishops, or in our own little books, nor do the sacramentarians take them from there and carry them over into their works. Against the truth they accuse us of local enclosure — they, who themselves locally enclose Christ in heaven. Zwingli binds him so to one place in heaven that he does not depart from it until the day of judgment. Calvin asserts that he is contained (comprehendi) by heaven; others, that he is so held in (contineri) by heaven, that it is impossible for Christ's body and blood to be in the Supper; they would gladly say that he is enclosed in heaven, if shame did not forbid them to speak so crudely — yet what else do they fabricate, when they banish him, as one bounded by heaven, far away from the Supper? They cite Scripture, which testifies that he is in heaven and had to be received up into heaven until the time when all things are restored (Acts 3:21); but it is indeed well known that Christ, having been taken up into heaven, sits at the right hand of God — but that he is enclosed by heaven, we read nowhere. They reply that Christ said there are many mansions in his Father's house, and that he goes to prepare a place for his disciples; do they then imagine that there is in heaven a house divided up into spaces and dwellings? Why do they insist so strictly on the sense which the mention of a house, the mention of dwellings and of a place, presents? Why will they not recognize that the Lord, in speaking of the things of the other world, made use of a manner of speech known and customary in the things of this world, and thereby condescended to the disciples' capacity of understanding? Why do they add, out of their own heads, the local enclosure, seeing that Christ is above all the heavens