LUTHER 1527 Consubstantial
LUTHER 1527
Yes, Sir Martin (you say), you play the fanatic pretty well, but what will you do with the other words that Christ (Luther’s rendering of the words of institution represents a harmony of Luke 22; 19 f. and Matt. 26:28. Cf. p. 28, n. 36.) adds: “Which is given for you and poured out for the forgiveness of sins”?—though bread and wine are of no use for the forgiveness of sins, even if they are broken and distributed at table. Answer: Ah, my friend, do you expect to catch a fanatic with the Scriptures? I would be ashamed to be called a fanatic if I could not answer that! I would at least open my snout and bluster, “You offer only conjectures, notions, and illustrations!” If that didn’t help, I would lace up my pants and leap over the subject till my ribs cracked and I became limp, and then say, “Aha, he has not shown me any Scripture.” Whoever cannot do this should be thrown out of the fanatics’ brotherhood and guild, for this is our fanatics’ supreme method and last resource. Now don’t watch me too closely, either, to see which way I shall hop and flop like a fanatic.- Martin Luther
Consubstantial
Hence the Lord says: “I am in the Father, and the Father in Me; He that hath seen Me hath seen the Father; I and My Father are one.” This is the sense of the expression: “God of God,” “very God of very God.” Christ, in His divine nature, is as fully consubstantial with the Father, as, in His human nature, He is with man; flesh of our flesh, and bone of our bone; and yet, with all this, He is an independent person with respect to the Father, as He is with respect to other men. In this view Basil turns the term... against the Sabellian denial of the personal distinctions in the Trinity, since it is not the same thing that is consubstantial with itself, but one thing that is consubstantial with another. Consubstantiality among men, indeed, is predicated of different individuals who partake of the same nature, and the term in this view might denote also unity of species in a tritheistic sense.
But in the case before us the personal distinction of the Son from the Father must not be pressed to a duality of substances of the same kind; the homoousion, on the contrary, must be understood as identity or numerical unity of substance, in distinction from mere generic unity. Otherwise it leads manifestly into dualism or tritheism.
HISTORY OF THE CHRISTIAN CHURCH Schaff Volume 3 NICENE AND POST-NICENE CHRISTIANTY A.D. 311-600
(Page 656)
posted by Wartburg | Friday, May 26, 2006
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