Archive for April, 2013

This article is written from a Calvinist (Presbyterian – PCA) perspective. When talking about something as sacred as a sacrament  like the Lord’s Supper, we should always know why we do it and what benefits it brings. So,

Why do we celebrate the Lord’s Supper?

Firstly, I’ll present a passage that our pastors often read when administering Communion – 1 Corinthians 11:23-26

23 For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; 24 and when He had given thanks, He broke it and said, “This is My body, which is for you; do this in remembrance of Me.” 25 In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes.

We partake in Communion because we are following Christ’s example. There in verse 25, he says do this in remembrance of Me. Thus, we partake in Communion out of obedience. This should be sufficient, but that is not the only reason. Another is the blessings we receive (1 Corinthians 10:16-17):

16 Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? 17 Since there is one bread, we who are many are one body; for we all partake of the one bread.

The partaking in Communion is receiving a blessing. It is spiritual food, something God has ordained to help us. It also is a unifying measure, where all the members of the church are bound up together in Christ. Also, as communion is only for believers (more on that later), and done in corporate worship, it is a repeated visible declaration of faith, a quiet proclamation that I am a believer. Of course, this does not mean that Communion should be showy, irreverent, or prideful. Paul has harsh words for those that misuse the sacrament.

Fencing the Table

In this area, the Presbyterian Church in America (PCA), and several associated Presbyterian denominations, differ from the Catholic, Lutheran, Orthodox, and a few smaller Protestant denominations in that we practice open communion. But going even further than some open-communion practicing congregations, the PCA as a denomination does not require a partaker in The Lord’s Supper to be of the “same faith and practice”. All that is required is

• that the partaker believe in Jesus Christ as his Savior. Some ask, since you practice Paedobaptism, why do you not practice Paedocommunion? That could be an article in itself, but there are two reasons: the first is that while baptism is the visible entrance into the earthly church, communion is, once again, part of a public profession of faith and a spiritual blessing to those who believe. This command is clear in scripture, for those who would partake, to “examine himself, and in so doing he is to eat of the bread and drink of the cup.” (1 Corinthians 11:28)  (see John Calvin’s Institutes of the Christian Religion, Book 4, Chapter 16, Section 30). Secondly, some would argue that children did not participate in passover, and thus, we should not allow them either. However, there does not appear to be enough evidence that says definitively children did not participate. Requiring a profession of faith for partaking has led many congregations to distinguish between communing members (children who have made a profession of faith but are still very immature in their faith) and simply members.
• that the partaker be baptized. According to a PCA committee on Fencing the Lord’s Table, “Baptism is into a community of believers, that is a church. Unbaptized people certainly should not be permitted to come to the Table. Of course unbaptized people credibly professing faith in Christ and seeking admittance to the Table should be baptized with all proper speed, and thereupon admitted to the Table. At this point, these communicants are baptized members of a visible church.”
• if these requirements are met, yet the partaker resists formally joining any church, he should not be permitted to partake. Also from the same committee above, “One cannot love Christ and eschew His bride. The credible profession of persons unwilling to unite to Christ’s Church must be questioned. Any sinful unwillingness to unite with Christ’s people should be addressed pastorally (Hebrews 10:25; 1 Corinthians 10:16-17). Those unwilling to unite to Christ’s Church are outside the visible body of Christ.”

Some Presbyterian congregations do practice close communion (note: not closed), that is, those of the “same faith and practice”. Usually in the case of the congregation practicing this, it will mean the Session has reviewed doctrines practiced by other churches and those that believe mostly similar doctrines are allowed to partake. As noted above, the PCA as a denomination does not require one or the other, it merely states that individual congregations may practice open or close communion.

Regardless of the method, when the table is fenced, a message is given clearly stating who is to receive  Always at this point the succeeding verses of 1 Corinthians 11 are added, specifically verses 27-30

27 Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. 28 But a man must examine himself, and in so doing he is to eat of the bread and drink of the cup. 29 For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly. 30 For this reason many among you are weak and sick, and a number sleep.

The judgement for those who wrongly partake of communion is clear here. It is a blessing for those in the true church, but a curse for those who do not believe.

Administration

Some of the finer specifics of administration can vary from congregation to congregation. Some churches may serve real (alcoholic) wine (grape juice is almost always offered as a substitute for those who desire it instead), and others just grape juice. In my congregation, we only serve grape juice. The bread used also varies from congregation to congregation. Some use actual baked loaves of bread, and chunks are torn off by each partaker as it is passed. My congregation uses a yeast-free bread that is similar to soft shortbread, cut into small pieces. And some churches do use the small wafers with the cross on them, though these seem to be a minority in Presbyterian circles.

Frequency

Most Presbyterian churches serve communion once a month, usually on a specific Sunday of the month. Even though Calvin was a staunch supporter of weekly communion, many churches in the Reformed tradition serve Communion only monthly, and Presbyterians in general are no exception. Many feel that having weekly communion lessens the importance and the deepness of the sacrament. But you can make even the common special if you vary parts of the service and encourage those in attendance to prepare themselves.

So Communion is a blessed time for the church body, regardless of the finer doctrinal details. It is a time to remember Christ’s sacrifice, and to be renewed even more by the work of the Holy Spirit. But we must remember that it is a solemn occasion, and we must come to the table in a worthy manner. Even though there can be large differences in some of the specifics, the core elements remain the same, and the blessing is showered down upon all who receive in this worthy manner.

At some point last year I mentioned that the four marks of the Catholic Church were the it was One, Holy, Catholic and Apostolic.  But, there really seems to be a fifth mark of the Church which encompasses them all: She is Eucharistic.

Since I’ve got a little time on my hands and a captive audience, I think I should define a few terms.

Eucharist is a Greek derived word meaning “thanksgiving”. What Catholics call “The Mass” or “The Holy Sacrifice of the Mass” is also very validly called “The Eucharistic Sacrifice” or just “The Eucharist” for short. On one level, it’s essentially a thanksgiving offering. A continuation of the Hebrew Todah (thank offering) which is a sacrifice of bread given to thank God when your life has been spared. The Eucharist appears to be the same sacrifice made by Melchizedek in Genesis 14:18. But, it is really the same sacrifice made by Jesus in Luke 22:19-20 as well as Luke 23:46.

The same sacrifice?

Yes, the sacrifice Jesus made for us 2000 years ago is made present over 400,000 times each day by priests throughout the world. It is not repeated, it is the same sacrifice. This is not rocket science; there are neither rockets nor science involved. It’s just complete conviction that what Jesus said: that He would be with us, that the Church would not perish, that in order to have life within you you must eat His Flesh and drink His Blood, is all very real and tangible and possible for every man and woman in every age to experience.

How do we experience Christ?

St. Justin Martyr

Well, Catholics are a lucky bunch, so are the Orthodox. Because of apostolic succession we have the ability and the promise that we will experience God through miracles performed by ordinary folks. We’ve got a tradition going all the way back, which St. Justin Martyr explains:

And this food is called among us Εὐχαριστία [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh.

So, once again St. Justin succinctly comes to my aid and saves my blog post from wandering off a cliff. Back in the 2nd century, we’ve got excellent evidence of:

1.  Who can participate in the Eucharist? Only those who believe (and would die for) what the Church teaches.
2. What is the Eucharist? The Body and Blood of Christ.
3. What do you need to do to purify yourself for receiving the Eucharist? Confess your sins.

And it’s not like anyone’s accusing him of making this up. It’s pretty clear that whatever algorithm for worship St. Justin is describing isn’t something he concocted, it’s a tried and true liturgy. It’s a work of the people for God passed down through Sacred Tradition.

The other thing we do with the Eucharist

I can’t even pretend to speak for any other living soul, yet alone the billion plus Catholics wandering in and out of churches. However, when we come face to face with God, especially when He is exposed in a monstrance for Eucharistic adoration, there is an immediate and overwhelming sense of awe that cannot be purely learned behavior.

Eucharistic adoration is a practice that seems to be growing in the United States with adoration chapels and perpetual adoration devotions cropping up here and there. Especially in the years since Bl. Pope John Paul II proclaimed the Year of the Eucharist in 2005, the year he died.

My first encounter with Eucharistic adoration took me wholly by surprise. I didn’t even know what I was looking at, but I felt as though I had been hit by a ton of bricks. I had been lured to a weekday Mass by a girl who had a strange habit of going to church every day. And that day happened to be a day when Adoration and Benediction was taking place.

• Adoration, being the time for quiet reflective prayer before Our Eucharistic Lord placed in a receptacle called a monstrance on an altar for everyone to see.

• Benediction, being the service after Adoration when the priest returns the Eucharistic to the tabernacle.

I was just looking, not understanding anything, but knowing that something strange was moving in my heart. I think that’s a common occurrence but if you walk into a church with the Eucharist exposed and you kneel down to pray and you don’t see or feel anything, don’t be too disheartened. But, if Christianity is an encounter with a Person, then the Eucharist is the best possible way to make that encounter. Prayer and Bible study are fantastic sources of strength and actual grace (the grace to act). But it’s only the sacraments that give us sanctifying grace (the grace to be saved) and the Eucharist is certainly the most readily frequented sacrament there is.

So why is the Church Eucharistic?

The Eucharist is a sign of our unity and oneness. It is the same offering happening throughout the world. The Eucharist is a sign of holiness, receiving it sets you apart from the rest of the world and commits you to the mission of Christ and the Church. The Eucharist is universal; everyone who is worthy and believes can partake in the banquet regardless of any distinction, except those aware of grave sin. The Eucharist is Apostolic, the example was given to the Apostles by Jesus at the Last Supper and even St. Paul participated in the breaking of bread (Acts 27:35).

But, the people of God themselves are Eucharistic,

And he put all things beneath his feet and gave him as head over all things to the church, which is his body, the fullness of the one who fills all things in every way (Eph 1:22-23 NABRE)

and because of that, He is in us as we are in Him as much as humanly possible!

There’s quite a bit more to say, but to do so would fill up many many blog posts. I’m not sure how I managed to forget to define Transubstantiation, but if you have any questions about that. I’d be happy to fumble my way though an answer for you on Christianity.StackExchange.com

More info good Eucharist information:

The Lamb’s Supper by Dr. Scott Hahn; details how the book of Revelation can be seen as a recipe for Mass.

Ecclesia Eucharistia by Bl. Pope John Paul II; Encyclical on the Eucharist for the Year of the Eucharist 2005

Eucharistic Miracles by Joan Carroll Cruz;  Chronicles of Eucharistic miracles (blood, levitation, conversions etc…)

I often joke that Baptists can’t agree on much. Our emphasis on the autonomy of the local Church has resulted in a surprisingly vast array of beliefs within the Baptist denomination. But there are certain Baptist distinctives that are common, even for such an unorganized, fiercely independent denomination. Among those distinctives are two ordinances that are recognized:

The local church should practice two ordinances: (1) baptism of believers by immersion in water, identifying the individual with Christ in His death, burial, and resurrection, and (2) the Lord’s Supper, or communion, commemorating His death for our sins. Matthew 28:19, 20; 1 Corinthians 11:23–32

For a Baptist, The Lord’s Supper is not a supernatural experience. It’s remarkably ordinary.   It’s not a channel of divine Grace.  It’s simply a time to remember Christ’s sacrifice.

That said, we do believe that it’s important.  It helps us to remember who we are, who God is, and offers a time for self-reflection.  It’s a time to examine our own lives for unrecognized, and un-confessed sin.

The typical ceremony (if you can call it that) starts out with a reading from 1 Corinthians Chapter 11  (the following quote taken from the King James)

23For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: 24And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. 25After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. 26For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. 27Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 28But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. 30For this cause many are weak and sickly among you, and many sleep. 31For if we would judge ourselves, we should not be judged. 32But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

Our Pastor makes it a point, after reading the above passage, to emphasize the fact that we are not to take the cup unworthily.  If we have any unresolved sin, we should not partake of the Lord’s supper.  If we have a conflict with another, we should seek reconciliation first, and participate another time.

I said earlier that Baptists see nothing supernatural about the Lord’s Supper.  That’s only half true.  While we don’t believe that the wafer and wine actually become the body and blood of Christ, we do take verse 29-32 seriously.  God knows our  thoughts, our hearts, and even sins we’ve forgotten about.  Verse 30 tells us that if we partake unworthily, there could be actual physical consequences.

To be honest, there’s a part of me that is a little fearful when I consider this.  It puts me in mind of the awesome power of God, and His perfect righteous standard.  That line of thought leads me to realize just how far short of that standard I fall.

Which is exactly the point.

The purpose of celebrating the Lord’s Supper is to remind us of Christ’s awesome sacrifice.    And how can we understand the true mercy inherent in that sacrifice if we don’t first understand just how undeserving we are.

Accepting that fact allows us to truly comprehend the loving-kindness, and forgiving nature of the God we serve.  It gives extra emphasis to the message of verses 23-26.  That He gave His own body and His blood for us – unworthy sinners.. Wretched beings that we are.  The selfless, forgiving, awesome love is understood more fully by recognizing our own undeserving nature.

In short, it’s an opportunity to recognize just how wretched we are, and how awesome is the God we serve.  Praise be to God in the highest!  Holy, Holy, Holy is His name, and thank you, Lord, for not giving me what I deserve!

It’s April, and at least in my part of the world, the weather is finally starting to feel like Spring. Spring is a time of new beginnings; plants sprout, flowers bloom, and here on Eschewmenical we’re about to relaunch as well.

This month we’re looking back to the recently passed Easter holiday and remembering the institution that our Lord gave us right before his death. The words often spoken during this time give us the story from Paul:

The Lord Jesus, on the night he was betrayed, took bread, ²⁴ and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” ²⁵ In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” ²⁶ For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes. (1 Corinthians 11:23b-26).

In the spirit of Eschewmenicism, our authors will be giving us the lowdown on the differences between their denomination’s celebration of the communion (maybe even including what to call this sacred meal). How the church views its sacramental nature, and even how it’s properly administered.

Our Authors for the month:

• 4/9 (or ASAP) David Stratton
• 4/15 Peter Turner
• 4/22 JamesT
• 4/29 SSumner

There are a lot of controversial beliefs and practices surrounding the Lord’s Supper (or the Mass). And we’re here to explore them. This is Eschewmenical!

Note: waxeagle is having internet troubles, so even though he wrote this, I’m posting it.