Salmasius (+1653): Consubstantiation, or fusion of natures, is the commixtion of two substances as it were into one; but it is not this which the followers of Luther believe; for they maintain the co-existence of two substances distinct in two subjects. It is the co-existence, rather, of the two substances than their consubstantiation. Nothing would be easier than to multiply such citations. . . .
The brethren of the Augsburg confession teach: That the body and blood of Christ are present with the signs in the Supper substantially and corporeally. But here it is to be observed that these brethren do not mean that there is any consubstantiation or impanation. On the contrary, Pfaff, the venerable Chancellor of Tubingen, protests, in their name, against such an idea. He says:
All ours agree that the body of Christ is not in the Eucharist by act of that finite nature of its own, according to which it is now only in a certain pou (somewhere) of the heavens; and this remains that the body of Christ is not in the world, nor in the Eucharist, by diffusion or extension, by expansion or location, by circumscription or natural mode. Yet is the body of Christ really present in the Holy Supper.
But the inquisitive may ask, How? I answer, our theologians, who have rightly weighed the matter, say that the body and blood of Christ are present in the Holy Supper according to the omnipresence imparted to the flesh of Christ by virtue of the personal union, and are sacramentally united with the Eucharistic symbols, the bread and wine; that is, are so united, that of the divine institution, these symbols are not symbols and figures of an absent thing, but of a thing most present, to wit, the body and blood of Christ, which are not figurative, but most real and substantial.
Wherefore the body and blood of Christ are present, but not by a presence of their own a natural and cohesive, circumscriptive and local, diffusive and extensive presence, according to which other bodies are said to be present but by a divine presence, a presence through the conjunction of the Logos with the flesh of Christ. We, rejecting all other modes of a real Eucharistic presence, hold, in accordance with our Symbolical books, that union alone according to which the body and blood of Christ, by act of the divine person, in which they subsist, are present with the Eucharistic symbols. We repeat, therefore, all those of the Reformed do wrongly who attribute to us the doctrine of consubstantiation, against whom we solemnly protest.
The adherents of the Augsburg Confession hold that the true and substantial body and blood of Christ . , are received by unbelievers as well as by believers, orally. Pfaff thus expresses it: Though the participation be oral, yet the mode is spiritual; that is, is not natural, not corporeal, not carnal.
Not only however have candid men of other Churches repudiated the false charge made against our Church, but there have not been wanting those, not of our Communion, who have given the most effectual denial of these charges by approaching very closely to the doctrine which has been maligned, or by accepting it unreservedly. Lehre and Wehre, II, 2, Feb. 1856, pp. 33-43
If the opponents of the Lutheran Church here in America want to be concise in describing the teaching of Luther, the Augsburg Confession, the Formula of Concord, and the entire old Lutheran church on the Lords Supper, especially as regards the manner in which the body and blood of Jesus Christ are present in this sacrament, they commonly resort to the use of the technical terms in our title, consubstantiation and impanation, or also incorporation.
This labeling is still used in the latest edition of the Encyclopedia of Religious Knowledge, 1854, edited by J. Newton Brown. Under the entry Consubstantiation we read the following: A tenet of the Lutheran church respecting the presence of Christ in the Lords Supper. Luther denied that the elements were changed after consecration, and therefore taught that the bread and wine indeed remain; but that together with them, there is present the substance of the body of Christ, which is literally (!) received by communicants. As in red-hot iron it may be said, two distinct substances, iron and fire, are united, so is the body of Christ joined with the bread.
Under the entry Lutheranism we are told that It has undergone some alterations since the time of its founder. Luther believed the impanation or consubstantiation.
It is indeed a pitiable and devastating testimony to the level of theological education in this country when a book claiming to represent that education contains such disfigurements (to say no more) of the teaching of a church that is spread across the entire globe. But it is even more unpardonable and presupposes either the greatest ignorance or evil intent when alleged theologians who call themselves Lutherans are just as incorrect in presenting the teaching of the church whose servants, stewards, and watchmen they want to be.
Alas, this is by no means an infrequent occurrence! The whole so-called American Lutheran church, led by such men as Dr. B. Kurtz and Dr. S. S. [wash my mouth][wash my mouth][wash my mouth][wash my mouth][wash my mouth][wash my mouth][wash my mouth]er, dissociates itself, to be sure, from consubstantiation or impanation in the Lords Supper, yet, in spite of all protests on the part of Lutherans in this country who are faithful to the Symbols, keeps on boldly accusing these Lutherans and the whole old Lutheran Church that has remained loyal to Luthers teaching of holding this unbiblical conception oft he presence oft he body and blood of Jesus Christ in the Sacrament of the Altar. This is so notorious that we may dispense with documentation from the Lutheran Observer or the Evangelical Lutheran.
To be sure, the warning has often been issued in recent years against reviving the old controversy about the Lords Supper. However, just those who issue this warning keep on attacking the teaching of the Lutheran Church on this point and not only call it a remnant of the papacy and a product of dark and superstitious days, but they also give that teaching a completely false interpretation and then make their renunciation of it a shibboleth of genuine American Lutherans. Who, then, is responsible for stirring up the old conflict? Those who remain faithful to the teaching of our church as deposited in its Symbols and defend it against attacks and distortions? Or is it not rather those who in the midst of our church oppose and misinterpret this teaching as unbiblical and papistic? Every fairminded person, even among our opponents, must concede that it is the latter.
For the moment, we will confine ourselves to rejecting the doctrine of a consubstantiation or an impanation that is imputed to Lutherans who are faithful to the Symbols.