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Biblical Mandate for Communion Observance in the Church

The observance of Communion, also known as the Lord's Supper or Eucharist, is a central practice in Christian worship, yet the precise nature of its biblical mandate and frequency of observance is a point of theological divergence among traditions. While all agree that the practice was instituted by Christ, interpretations vary regarding its command, purpose, and the implications for its administration [3].

One prominent position, often associated with Reformed and Baptist traditions, emphasizes the Lord's Supper as an ordinance commanded by Christ for regular observance by the church. This view highlights Jesus' words, "Do this in remembrance of me" (Luke 22:19; 1 Corinthians 11:24), as a direct instruction to continue the practice [3]. John Gill, a Baptist commentator, interprets Christ's promise to eat and drink at his table in his kingdom as referring to the Lord's Supper in the Gospel dispensation, where believers partake of his flesh and blood [7]. The Apostle Paul's instruction in 1 Corinthians 11:26, "For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes," is understood to underscore both the ongoing nature of the observance and its evangelistic purpose [5]. This perspective often sees the Supper as a means of grace and a privilege for believers, with a strong emphasis on self-examination before partaking (1 Corinthians 11:28, 31) [3]. Charles Hodge, one theologian, states that believers are "bound to commemorate his death in the way of his appointment" and that the sacraments are "divinely appointed means of grace" [11]. The early church's consistent practice of partaking in the Supper (Acts 2:42; 20:7) is also cited as evidence for its continuous observance [3].

In contrast, other traditions, such as Eastern Orthodoxy and some Anglican views, place a greater emphasis on the sacramental efficacy and the real presence of Christ in the Eucharist, viewing it as a mystery that transcends mere remembrance. While acknowledging the command to "do this in remembrance of me," the focus shifts to the transformative power of the sacrament itself. The Anglican Thirty-Nine Articles of Religion, for instance, dedicate an article to the Lord's Supper, affirming it as a sacrament [8]. John of Damascus, an Eastern Orthodox theologian, discusses the Eucharist within a broader theological framework of Christ's incarnation and the divine economy [9]. For these traditions, the Supper is not merely a symbol but a means through which believers truly commune with Christ and receive grace, often leading to a more frequent, even weekly, celebration as a central act of worship.

Lutheran theology, as articulated in the Augsburg Confession, also affirms the Lord's Supper as a sacrament where the body and blood of Christ are truly present and distributed to those who eat and drink [10]. This position, while distinct from transubstantiation, emphasizes the real presence of Christ "in, with, and under" the elements, making the observance a profound encounter with the divine. The mandate for observance is therefore tied to the spiritual benefits received through this real presence.

Despite these differences, there is common ground. All traditions recognize the institution of the Lord's Supper by Jesus Christ himself, as recorded in the Gospels and by Paul [3, 6]. They agree that it involves the elements of bread and wine, symbolizing Christ's body and blood [3]. Furthermore, the Supper is universally understood as a means of communion—fellowship with Christ and with other believers [1, 2, 4]. The concept of "communion" itself, in a broader sense, encompasses fellowship with God the Father, the Son, and the Holy Spirit, and among believers, which the Lord's Supper embodies [1, 4]. The practice is also seen as a proclamation of Christ's death until his return [5].

The divergence in understanding the biblical mandate often stems from differing hermeneutical approaches to the New Testament texts, particularly 1 Corinthians 11. Some traditions interpret "do this in remembrance of me" as a direct, perpetual command for the church to observe the Supper regularly, while others emphasize the theological implications of the act itself, such as the real presence or the sacramental grace, which then dictates the frequency and manner of observance. The historical development of liturgical practices and theological doctrines within various Christian traditions has also shaped these interpretations over centuries.

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Communion — Fellowship with God (Gen. 18:17-33; Ex. 33:9-11; Num. 12:7, 8), between Christ and his people (John 14:23), by the Spirit (2 Cor. 13:14; Phil. 2:1), of believers with one another (Eph. 4:1-6). The Lord's Supper is so called (1 Cor. 10:16, 17), because in it there is fellowship between Christ and his disciples, and of the disciples with one another.”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Communion of Saints — According to the prayer of Christ -- Joh 17:20,21. Is with God. -- 1Jo 1:3. Saints in heaven. -- Heb 12:22-24. Each other. -- Ga 2:9; 1Jo 1:3,7. God marks, with his approval -- Mal 3:16. Christ is present in -- Mt 18:20. In public and social worship -- Ps 34:3; 55:14; Ac 1:14; Heb 10:25. In the Lord's supper -- 1Co 10:17. In holy conversation -- Mal 3:16. In prayer for each other -- 2Co 1:11; Eph 6:18. In exhortation -- Col 3:16; Heb 10:25. In mutual comfort and edification -- 1Th 4:18; 5:11. In mutual sympathy and kindness -- Ro 12:15; Eph 4:32”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Communion of the Lord's Supper — Prefigured -- Ex 12:21-28; 1Co 5:7,8. Instituted -- Mt 26:26; 1Co 11:23. Object of -- Lu 22:19; 1Co 11:24,26. Is the communion of the body and blood of Christ -- 1Co 10:16. Both bread and wine are necessary to be received in -- Mt 26:27; 1Co 11:26. Self-examination commanded before partaking of -- 1Co 11:28,31. Newness of heart and life necessary to the worthy partaking of -- 1Co 5:7,8. Partakers of, be wholly separate to God -- 1Co 10:21. Was continually partaken of, by the Church -- Ac 2:42; 20:7. Unworthy partakers of Are guilty of”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Communion With God — Is communion with the Father -- 1Jo 1:3. Is communion with the Son -- 1Co 1:9; 1Jo 1:3; Re 3:20. Is communion with the Holy Spirit -- 1Co 12:13; 2Co 13:14; Php 2:1. Reconciliation must precede -- Am 3:3. Holiness essential to -- 2Co 6:14-16. Promised to the obedient -- Joh 14:23. Saints Desire. -- Ps 42:1; Php 1:23. Have, in meditation. -- Ps 63:5,6. Have, in prayer. -- Php 4:6; Heb 4:16. Have, in the Lord's supper. -- 1Co 10:16. Should always enjoy. -- Ps 16:8; Joh 14:16-18. Exemplified Enoch. -- Ge 5:24. Noah. -- Ge 6:9. Abraham. -- Ge 18:33. J”
  5. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 11:26: 11:26 In taking the Lord’s Supper, Christians proclaim the saving significance of the Lord’s death to those around them until he comes again (see 1:7-8; cp. 1 Thes 1:9-10; 3:12; 4:13-18; 5:23).”
  6. Mark (Methodist/Wesleyan) “Adam Clarke on Mark 14:22: Eat - This is omitted by many MSS. and versions, but I think without reason. It is found in the parallel places, Mat 26:26; Co1 11:24. See the subject of the Lord's Supper largely explained on Mat 26:26 (note), etc.”
  7. Luke (Baptist/Reformed) “John Gill on Luke 22:29: That ye may eat, and drink, at my table, in my kingdom,.... In the Gospel dispensation, or Gospel church state, in which Christ has a table, called the table of the Lord, Co1 10:21 which is the Lord's supper, and is a table well furnished with the best of provisions, his flesh and blood, of which believers may eat and drink with a hearty welcome; Christ himself being present to sup with them: and in his personal reign on earth, where will be the marriage supper of the Lamb, to which all the saints will be called; and will sit down with Abraham, Isaac, and Jacob, and be”
  8. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 28.Of the Lord's Supper.: 28.Of the Lord's Supper.”
  9. CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 105: 45:12 45:14 48:12 53:4-5 53:8 53:8 53:8 53:9 61:1 61:1 64:4 65:1-2 65:2 65:13-16 65:16 65:16 66:1 66:1-2 66:1-2 66:7 Jeremiah 1:6 17:9 23:22 23:24 Ezekiel 27:23 37:7 44:2 Daniel 1:8-16 2:15 2:22 3:20 3:23 6:16 10:2 11:37 12:1-3 Hosea 1:6-7 13:4 13:4 Amos 3:6 Micah 1:3 Zechariah 9:9 Malachi 1:11 3:6 3:6 3:6 3:6 4:2 4:2 4:6 Matthew 1:21 1:21 1:23 1:23 1:25 2:20 3:11 3:15 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 4:2 4:4 5:3 5:5 5:8 5:17 5:17 5:17 6:25 6:26 6:33 7:6 7:18 7:23 8:3 8:3 8:30 9:2 9:4 10:6 10:15 10:16 10:22 10:28 ”
  10. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article X. Of the Lord's Supper.: Article X. Of the Lord's Supper.”
  11. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 64: baptism, and they are bound to commemorate his death in the way of his appointment. They assume a grave responsibility who refuse to allow them to comply with those commands. It is moreover not only a duty, but a right, a privilege, and a blessing to receive the sacraments of the Church. They are divinely appointed means of grace. We must have good reasons if we venture to refuse any of our fellow sinners the use of the means of salvation which Christ has appointed. It is to be feared that many have come short of eternal life, who, had th”
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