Dilucida explicatio sanae doctrinae de vera participatione carnis & sanguinis Christi in sacra coena, ad discutiendas Heshusii nebulas

is truly food: but, "My flesh." Nor is it simply said that "My divinity is truly drink": but, "blood." Furthermore, I do not interpret this communication of flesh and blood merely regarding our common nature, as if Christ, having become man, made us children of God with Him by right of fraternal society: but I distinctly affirm that the flesh He took from us is life-giving to us, so that it is the material of spiritual life for us. And I gladly embrace that sentiment of Augustine: "Just as Eve was created from the rib of Adam, so from Christ’s side the origin and principle of life flowed to us." Although I discern the sign from the thing signified, I do not teach that it is a naked and shadowy figure; rather, I pronounce articulately that the bread is a certain pledge of the communication with the flesh and blood of Christ which it signifies: because Christ is neither a painter, nor a player, nor some Archimedes who feeds the eyes with a merely empty image, but truly and in reality provides what He promises by the external symbol. From this I establish that the bread which we break is truly the communication of Christ's body. And because this conjunction of Christ with His members depends on His incomprehensible power, I am not ashamed to admire this mystery, which I feel and acknowledge to be above the grasp of my mind.

Here our Thrafo a braggart soldier character from Terence, used here as a pejorative nickname for Heshusius rises up tumultuously and shouts that it is of great impudence and sacrilegious audacity to corrupt the open voice of God because it is said, "This is my body," and that it is the same as if someone were to deny that the Son of God is man. But I counter that by this law, he himself is an anthropomorphite one who attributes human form to God, if he wishes to escape the charge of sacrilegious audacity. For there is no absurdity