Annotatio VI §.III (2): Augustine/Jerome/Origen — impious do not eat the vivifying flesh
(2) For all other unworthy communicants — not in Christ by faith but in demon-communion by impiety — Augustine (Civ. Dei 21.25): one not in Christ’s body does not eat Christ’s body; members of Christ and of a harlot cannot be the same (also Tract. Joh. 26).
Jerome (Isa. 66): the unholy in body and spirit neither eat the flesh nor drink the blood that gives eternal life. Origen (Matt. 15): Christ is true food no impious can eat — else “whoever eats this bread lives forever” would be false.
Latin
(2) De reliquis indignè communicantibus omnibus, eam solam ob causam, quòd in communione cum Christo haud sunt per fidem, sed in communione dæmoniorum ob impietatem, notum abunde est, non AUGUSTINI tantum judicium, quando Lib. 21. de Civitate DEI Cap. 25. Non dicendum, inquit, eum manducare corpus Christi, qui in corpore non est Christi. Et paulò post: Nec isti dicendi sunt manducare corpus Christi, qui nec in membris sunt computandi Christi: Non enim possunt simul esse membra Christi, & Meretricis. Et rursus, simile quid Tract. 26. in Joh.; Sed & S. HIERONYMI in cap. 66. Esaiæ: Qui non Sancti sunt, & Corpore & Spiritu, nec carnem Christi edunt, nec sanguinem ejus bibunt, de quibus dictum: Qui manducat carnem meam & bibit sanguinem meum, habet vitam æternam. Et adhuc paulò antiquioris Scriptoris, ORIGINIS nempe, Comm. in Matth. cap. 15. Christus, inquit, verus cibus est, quicunque illum edit, vivet in æternum, de quo impius nullus edere potest. Nam si possibile esset quemquam in impietate persistentem, verbum caro factum edere, nunquam scriptum foret: Quicunque edit hunc panem, vivet in æternum.
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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