A Candid Inquiry into the Controversies among Evangelicals · §513

Annotatio IV §.VI: Justin Martyr — Eucharistic bread remains after consecration; Cosinus epiphonema

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Justin (Apol. 2): after consecration the Eucharistic bread remains the same and feeds our flesh — no longer common, yet the food ‘changed’ that nourishes our flesh and blood we have learned is the flesh and blood of the incarnate Jesus.

Cosinus of Durham: therefore bread-substance remains after consecration as truly corruptible food — Christ’s immortal body does not nourish or change into our flesh; this food is sacramentally called Christ’s Flesh, which nourishes unto eternal life.

Latin

JUSTINUS MARTYR panem Eucharisticum, etiam post consecrationem, eundem permanere, inque alimoniam carnis nostræ (etsi vulgaris amplius non sit, utpote fidelibus communionem corporis Christi tributurus) edocere annisus, in Apol. 2. ad Antoninum Imperatorem prope finem, ita disserit: Postquam Præses gratias egit & acclamavit populus, illi qui à nobis dicuntur Diaconi, seu Ministri, dant cuique præsentium, quod sumant de pane & vino: Et hoc alimentum à nobis vocatur Eucharistia; Non enim ut vulgarem panem, neque ut vulgare poculum hæc sumimus: Sed quemadmodum per verbum Dei, Caro factus Jesus Christus Servator noster, carnem & sanguinem pro salute nostra habuit, sic etiam per verbum precationis & gratiarum actionis, sacratam ab ipso alimoniam, QUÆ MUTATA NUTRIT NOSTRAS CARNES ET SANGUINEM, illius incarnati Jesu carnem & sanguinem esse didicimus. Ad hoc respiciens Cosinus Episcopus Dunelmensis, adductis à se quoque Justini verbis sequens epiphonema annexit: Quare, inquit, & substantia panis etiam post Consecrationem manet & verè corruptibilis cibus est, quod de Christi corpore immortali dici non potest: Neque enim caro Christi carnem nostram alit, nec in eam mutatur, sed cibus iste, qui sacramentaliter Caro Christi dicitur. Caro autem Christi nutrit ad vitam æternam. cit. loc. p. 58.

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.

Witnesses

Copy-text Locked Latin, Prefatio section I tip (Schrey & Hartmann 1708) (Latin)
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This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Latin on each section (or the Latin source witness link) for the source text. This is not a complete critical edition.