[De Coena Domini, plana et perspicua tractatio; (Geneva: Oliva Robert Stephan, 1559)]

Theodore Beza, born on June 24, 1519, in Vézelay, France, was a distinguished theologian, scholar, and reformer of the Protestant Reformation. Educated under the humanist Melchior Wolmar, Beza initially pursued law but later embraced the Reformed faith, leading to his exile from France. In 1548, he settled in Geneva, where he became a close associate of John Calvin. Beza's contributions were manifold. He served as a professor of Greek at the Academy of Lausanne and later at the Geneva Academy, where he succeeded Calvin as the chair of theology. His leadership extended to the Company of Pastors in Geneva, where he played a pivotal role in shaping Reformed theology and church governance. A prolific writer, Beza authored several significant works. His De jure magistratuum (1574) defended the rights of magistrates against tyranny, and his editions of the Greek New Testament were instrumental in biblical scholarship. Beza also penned a biography of Calvin and contributed to the Genevan Psalter, enhancing the liturgical life of the Reformed churches. Throughout his life, Beza was actively involved in theological debates, notably defending the doctrine of predestination and engaging in dialogues with Lutheran theologians. His efforts were crucial in consolidating the Reformed tradition during a period of religious upheaval. Beza passed away on October 13, 1605, in Geneva, leaving behind a legacy as a steadfast guardian of Reformed orthodoxy and a key figure in the Protestant Reformation.

Theodore Beza, born on June 24, 1519, in Vézelay, France, was a distinguished theologian, scholar, and reformer of the Protestant Reformation. Educated under the humanist Melchior Wolmar, Beza initially pursued law but later embraced the Reformed faith, leading to his exile from France. In 1548, he settled in Geneva, where he became a close associate of John Calvin. Beza's contributions were manifold. He served as a professor of Greek at the Academy of Lausanne and later at the Geneva Academy, where he succeeded Calvin as the chair of theology. His leadership extended to the Company of Pastors in Geneva, where he played a pivotal role in shaping Reformed theology and church governance. A prolific writer, Beza authored several significant works. His De jure magistratuum (1574) defended the rights of magistrates against tyranny, and his editions of the Greek New Testament were instrumental in biblical scholarship. Beza also penned a biography of Calvin and contributed to the Genevan Psalter, enhancing the liturgical life of the Reformed churches. Throughout his life, Beza was actively involved in theological debates, notably defending the doctrine of predestination and engaging in dialogues with Lutheran theologians. His efforts were crucial in consolidating the Reformed tradition during a period of religious upheaval. Beza passed away on October 13, 1605, in Geneva, leaving behind a legacy as a steadfast guardian of Reformed orthodoxy and a key figure in the Protestant Reformation.

Table of Contents:

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CHAPTER IV: ON THE DEMONSTRATIVE PRONOUN “THIS”

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I. The Controversy Regarding Calvin’s Position

Westphalus begins this chapter thus:

“That by the pronoun ‘THIS’ Christ demonstrated the bread, Calvin places beyond controversy in his commentaries on the first epistle to the Corinthians.”

What, therefore, does Westphalus contend with us about this matter? Is it because he feared we would not have enough contentions? For that Calvin never thought, taught, or wrote otherwise, not only that place which he cites, but also his final defense abundantly declares.

“But,” he says, “he nevertheless defends the opinion of Johannes à Lasco, who asserts that not the bread is demonstrated, but the whole action of the supper.”

But how truly this is said by Westphalus, let judgment be made from Calvin’s own book. Certainly Mr. à Lasco is one who scarcely needs our defense, as Westphalus himself has felt in reality; nor, even if something in explaining this matter had not been stated plainly enough by him (for as to the matter itself, we judge that he disagrees with us not even in the slightest), should Calvin be obliged to answer for it.

II. Westphalus’s Contentious Nature

From this, let the not unjust reader estimate Westphalus’s character, so greatly inclined, forsooth, to establishing the peace of the Church and quieting discords that he seizes opportunities for litigation even from those things about which there is no controversy.

III. The Logical Problem with Westphalus’s Interpretation

But why, I beseech you, does he omit that which most pertained to him? For if the particle “THIS” declares nothing other than “THIS BREAD,” how will the predicate of Christ’s body be attributed to the bread subject without any trope, whether the body be present or absent? For it is truly wonderful that what the hypostatic union cannot effect, namely that these statements, “God is man,” and “Man is God,” can be true without a trope (which they call a communication of properties), yet a sacramental conjunction of bread and body such as Westphalus devises can effect this.