Annotatio II §.III (3): Clement/Theodoret, Victor, Mark liturgy, Cyprian — Spirit’s virtue; spiritual presence only
(3) Clement (via Theodoret’s Stromata epitome): bread and oil change by the power of the names into spiritual power — not same in appearance.
Victor of Antioch, the Liturgy of St. Mark, and Cyprian speak of the Spirit sending life-virtue into the species — yet all introduce only a spiritual presence of Christ’s body, by the Spirit’s authorship and effect.
Latin
Denique (3) Substantiam terrestrem, singulari virtute divinâ, i. e. Spiritus Sancti efficacia, imprægnatam quasi, in S. Coena sistunt Theodoretus seu potiùs Clemens in Epitome Stromat. quæ desiderantur, dicens: Panem & oleum sanctificari τῇ δυνάμει τῶν ὀνομάτων, non eadem manentia κατὰ τὸ φαινόμενον, sicut in speciem assumpta sunt, sed δυνάμει εἰς δύναμιν πνευματικὴν μεταβάλλεσθαι — virtute in virtutem spiritualem mutari. Hæc Clementis dicta fusiùs declarat Victor Antiochenus ad illa Marci: Et cænantibus ipsis: Deus sese accommodans nostris infirmitatibus immittit propositis speciebus virtutem vitæ & ea transmutat in efficaciam ipsius carnis, ut in participationem vivificam eam habeamus. Prorsus ad mentem Liturgiæ Græcorum quam S. Marci vocant, utpote in qua rogatur Deus, ut immittat super panes & calices Spiritum Sanctum suum, & eos sanctificet & perficiat tanquam Deus omnipotens & faciat panem quidem corpus calicem autem sanguinem. Cujus quoque vestigia legit S. Cyprianus, Spiritum Sanctum non Autorem duntaxat Rei Sacramento debitæ esse, sed & sacramento plenitudinem gratiæ suæ infundere dicit, de Baptismo Christi. At, omnes hi, effatis his suis, Corporis Christi in S. Coena praesentiam, non aliam, quam spiritualem, tum per Autorem Spiritum, tum per Autoris hujus operationem, effectumque spiritualem, introducunt.
About this text
Samuel Strimesius — Prefatio through Controversiae Post Lutherum Controv. III-XIII + XV Tolerantia, Hexades Annotationum Prooemium and Annotatio I through Decem Theses / Francus plus Annotatio II §.I-§.VI and Annotatio III §.I–§.VII (through Cassellanum 1661) from Ingenua in Controversias Evangelicorum (Frankfurt an der Oder, 1708). Honest partial; Prefatio silence reasons, Annotatio III §.VIII+ fruits / §.IX+, Hexades theses body, deeper Controversiae / Part II remain.
English follows the locked 1708 Francofurti ad Viadrum Latin of Prefatio §I–II, Crimina defenses through III, Part I Protheoria through Controversiae Obices/Historia/Varii gradus, Formula Discord/Disparitas, Ulterius confirmatur / Classes / Formula protest / triplex differentia, Coena Domini Controversiae Priores through Precariae Hypotheses (Controv. print pp. 34–40), Controversiae Post Lutherum Natae Controv. III–XV tip (providence through De Tolerantia mutua; Controv. print pp. 40–78), Hexades Annotationum Prooemium H.I–§.III (Hexades print pp. 1–4 / PDF ~182–185), and Annotatio I De Augustana Confessione §.I–§.VIII tip (Hexades print pp. 5–24+ / PDF ~186–205+), reconstructed from Google Books PDF page images (ONB copy, id 3epYAAAAcAAJ) with pdftotext as check. No modern English was copied. Sister Halle digitization of Ingenua in Arminianismum (DOI 10.25673/65287) remains Anubis-blocked — skipped; Controversias only. Prefatio silence reasons, Annotatio I §.IX+, Hexades theses body beyond §.VIII, and remainder of Controversiae / folio remain.
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