c
until they unite and form brass. Applied to the sacrament of the
altar, the doctrine of Consubstantiation would teach that the flesh
and blood of Christ are physically or materially mingled and combined
with the bread and wine; so that what the communicant receives is
neither plain, real bread, nor real flesh, but a gross mixture of
the two.

Again we ask, is this the teaching of the Word? The very same
proofs that convince us that the divine Word does not teach
Transubstantiation, also convince us that it does not teach
Consubstantiation. The simple fact that the earthly elements are
called _bread_ and _the fruit of the vine_, before, during and after
consecration, satisfies us that they remain plain, simple bread and
wine, without physical change or admixture. Consubstantiation is not
the teaching of the Word; neither is it, nor has it ever been, the
teaching of the Lutheran Church. It often has been, and is still
called the Lutheran doctrine of the Lord's Supper, but it is found in
none of her confessions. It was never taught by a single recognized
theologian of our Church. One and all, they have repudiated it and
repudiate it still. The question then is still unanswered What is the
doctrine of the divine Word?

There are many who have a ready and easy answer as to this
doctrine. They say it is only a Church ceremony, one of the old,
solemn rites by which Church members are distinguished from outsiders.
There is indeed no special significance or Grace connected with it.
There is really nothing in it but bread and wine. There is no presence
of Christ at all in this sacrament in any way different from His
general presence. The bread represents or signifies, is a sign, or
symbol, or emblem of Christ's body, and the wine of His blood. The
communicant receives nothing but bread and wine, and while he partakes
of these he remembers Christ's sufferings and death. Whatever special
benefit he is to derive from this sacrament he must first put into it,
by bringing to it pious thoughts, good feelings, deep emotions, tender
memories, and a faith that swings itself aloft and holds communion
with Christ far off in heaven.

This is about the current, popular view of this subject as held
and taught in nearly all the Protestant Churches of to-day, outside of
the Lutheran Church. As a natural consequence of this superficial
view, the whole matter is treated very lightly. There is little, if
any, solemn, searching