y faith, His members. He finally
testifies that He wishes to be in the believers, to teach, quicken and
govern them." (Gieseler 3, 2, 263.) The sacramental union, oral eating
and drinking, and the eating and drinking of the wicked are not
mentioned. Tschackert remarks that every Calvinist would readily have
subscribed to the teaching of this Catechism. (545.)

When the Wittenberg Catechism was warned against and designated as
Calvinistic by Chemnitz, Moerlin, and other theologians of Brunswick,
Lueneburg, Mansfeld, Jena, and Halle, the Wittenbergers answered and
endeavored to defend their position in the so-called _Grundfeste_, Firm
Foundation, of 1571. It was a coarse and slanderous publication, as even
the title indicates, which reads: "Firm Foundation of the True Christian
Church Concerning the Person and Incarnation of Our Lord Jesus Christ
against the Modern Marcionites, Samosatenes, Sabellians, Arians,
Nestorians, Eutychians, and Monothelites among the Flacian Rabble
Published by the Theologians in Wittenberg." In this _Grundfeste_ the
Wittenbergers present the matter as though the real issue were not the
Lord's Supper, but Christology. They enumerate as heretics also the
"Ubiquitists," including Brenz, Andreae, and Chemnitz. With respect to
their own agreement with Calvin, they remark that their teaching is the
doctrine of the early Church, in which point, they said, also Calvin
agreed. (Tschackert, 546.)

This daring Calvinistic publication again resulted in numerous protests
against the Wittenbergers on the part of alarmed Lutherans everywhere
outside of Electoral Saxony, which induced Elector August to require his
theologians to deliver at Dresden, October 10, 1571, a definite
statement of their faith. The confession which they presented was
entitled: "_Brief Christian and Simple Repetition of the Confession of
the Churches of God in the Territories of the Elector of Saxony
Concerning the Holy Supper_," etc. The _Consensus Dresdensis_, as the
document was called, satisfied the Elector at least temporarily, and was
published also in Latin and low German. Essentially, however, the
indefinite and dubious language of the Catechism was here but repeated.
Concerning the majesty of Christ the _Dresden Consensus_ declares that
after the resurrection and ascension the human nature of Christ "was
adorned with higher gifts than all angels and men." In His ascension,
the _Consensus_ continues, Christ "passed through the