lther, 49.)

212. Bold Strides Forward.

Feeling themselves firm and safe in the saddle, the Wittenberg
Philippists now decided on further public steps in the direction of
Calvinism. In 1570 they published _Propositions (Propositiones)
Concerning the Chief Controversies of This Time_, in which the Lutheran
doctrine regarding the majesty of the human nature of Christ was
repudiated. In the following year they added a new Catechism, entitled:
"_Catechesis_ continens explicationem simplicem et brevem decalogi,
Symboli Apostolici, orationis dominicae, doctrinae Christianae, quod
amplectuntur ac tuentur Ecclesiae regionum Saxonicarum et Misnicarum
quae sunt subiectae editioni Ducis Electoris Saxoniae, edita in Academia
Witebergensi et accommodata ad usum scholarum puerilium. 1571."

This Catechism, written, according to Wigand, by Pezel, appeared
anonymously. Its preface, signed by the Wittenberg theological faculty,
explains that the new Catechism was an epitome of the _Corpus Doctrinae
Misnicum_ and merely intended as a supplement of Luther's Catechism for
progressed scholars who were in need of additional instruction. As a
matter of fact, however, its doctrine concerning the person of Christ
and the Lord's Supper was in substantial agreement with the teaching of
Calvin. Under the odious name of "ubiquity" it rejected the omnipresence
of Christ according to His human nature, and sanctioned Calvin's
teaching concerning the local inclusion of Christ in heaven. Acts 3, 21
was rendered in Beza's translation: "_Quem oportet coelo capi_. Who must
be received by the heaven."

The Catechism declares: "The ascension was visible and corporeal; the
entire Antiquity has always written that Christ's body is restricted to
a certain place, wherever He wishes it to be; and a bodily ascension
was made upwards. _Ascensio fuit visibilis et coporalis, et semper ita
scripsit tota antiquitas, Christum corporali locatione in aliquo loco
esse, ubicumque vult, et ascensio corporalis facta est sursum_."
Concerning the real presence, the Catechism merely states: "The Lord's
Supper is the communication of the body and blood of our Lord Jesus
Christ as it is instituted in the words of the Gospel; in which eating
(_sumptione_) the Son of God is truly and substantially present, and
testifies that He applies His benefits to the believers. He also
testifies that He has assumed the human nature for the purpose of
making us, who are ingrafted into Him b