h a thing as oral eating
and drinking or eating and drinking of unbelievers. The "ubiquity," as
the _Exegesis_ terms the omnipresence of Christ's human nature, is
condemned as Eutychian heresy. The _Exegesis_ declared: "In the use of
the bread and wine the believers by faith become true and living members
of the body of Christ, who is present and efficacious through these
symbols, as through a ministry inflaming and renewing our hearts by His
Holy Spirit. The unbelieving, however, do not become partakers, or
_koinonoi_, but because of their contempt are guilty of the body of
Christ." (Seeberg, _Grundriss_ 146.)

After fulsome praise of the Reformed, whose doctrine, the _Exegesis_
says, is in agreement with the symbols of the ancient Church, and who as
to martyrdom surpass the Lutherans, and after a corresponding
depreciation of Luther, who in the heat of the controversy was said
frequently to have gone too far, the _Exegesis_ recommends that the
wisest thing would be to follow the men whom God had placed at the side
of Luther, and who had spoken more correctly than Luther. Following
Melanchthon, all might unite in the neutral formula, "The bread is the
communion of the body of Christ," avoiding all further definition
regarding the ubiquity [the omnipresence of Christ's human nature] and
the eating of the true body of Christ, until a synod had definitely
decided these matters. (Tschackert, 547.)

All purified churches (all churches in Germany, Switzerland, etc.,
purified from Roman errors), the _Exegesis_ urges, "ought to be in
accord with one another; and this pious concord should not be disturbed
on account of this difference [regarding the Holy Supper]. Let us be
united in Christ and discontinue those dangerous teachings concerning
the ubiquity, the eating of the true body on the part of the wicked, and
similar things. The teachers should agree on a formula which could not
create offense. They should employ the modes of speech found in the
writings of Melanchthon. It is best to suppress public disputations, and
when contentious men create strife and disquiet among the people, the
proper thing to do, as Philip advised [in his opinion to the Elector of
the Palatinate], is to depose such persons of either party, and to fill
their places with more modest men. The teachers must promote unity, and
recommend the churches and teachers of the opposite party." (Walther,
51.) Such was the teaching and the theological attitude o