Christ's Presence in the Lord's Supper Theology
The nature of Christ's presence in the Lord's Supper is a deeply contested theological point among Christian traditions, despite general agreement that the Supper commemorates Christ's death and is a means of grace [1, 2, 3]. The institution of the Supper is recorded in the Synoptic Gospels and 1 Corinthians, where Jesus took bread and wine, identifying them with his body and blood [1, 2].
One prominent view, articulated by Martin Luther and affirmed in the Augsburg Confession, is that of sacramental union or consubstantiation [9, 12]. Luther taught that the body of Christ is truly eaten "in and with the bread," such that "what the bread does and suffers, the body of Christ does and suffers; it is distributed, eaten, and masticated... by the teeth" [9]. This view holds that Christ's body and blood are physically present in, with, and under the elements of bread and wine, though the elements themselves do not change their substance [9].
In contrast, Reformed theology, as represented by John Calvin, rejects both transubstantiation and consubstantiation, emphasizing a spiritual presence [10]. Calvin argued against the physical presence of Christ's body and blood in the elements, asserting that Christ's body remains in heaven. Instead, believers partake of Christ's body and blood spiritually through faith, by the power of the Holy Spirit [10]. The Lord's Supper is seen as a sign and seal of redemption, where the bread and wine are partaking of the body and blood of Christ for those who receive it rightly and with faith [11]. The Presbyterian tradition, for instance, interprets the "is" in Christ's institution not as literal presence, but as a "vivid realization, by faith, of Christ in the Lord's Supper" [6].
Eastern Orthodox theology, as reflected in the writings of John Chrysostom, emphasizes the transformative power of the Eucharist, often speaking of the elements becoming the very body and blood of Christ [8]. While distinct from the Roman Catholic doctrine of transubstantiation, the Orthodox understanding similarly affirms a real, objective change in the elements, making them the true body and blood of Christ, through which believers receive communion with God [4, 5].
Despite these differences, traditions generally agree that the Lord's Supper is a communal act of worship, a means of fellowship with Christ and with other believers, and a proclamation of Christ's death until he returns [4, 5, 7]. The divergence often stems from differing hermeneutical approaches to Christ's words, "This is my body," and varying understandings of the relationship between spiritual and physical realities in the sacrament.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Lords Supper — The words which thus describe the great central act of the worship of the Christian Church occur but in a single passage of the New Testament-- (1 Corinthians 11:20) + Its institution .--It was instituted on that night when Jesus and his disciples met together to eat the passover, (Matthew 26:19; Mark 14:16; Luke 22:13) (on Thursday evening, April 6, A.D. 30). It was probably instituted at the third cup (the cup of blessing) of the passover [see on [821]Passover], Jesus taking one of the unleavened cakes used at the feast and breaking it and giving it t”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Lord's Supper — (1 Cor. 11:20), called also "the Lord's table" (10:21), "communion," "cup of blessing" (10:16), and "breaking of bread" (Acts 2:42). In the early Church it was called also "eucharist," or giving of thanks (comp. Matt. 26:27), and generally by the Latin Church "mass," a name derived from the formula of dismission, Ite, missa est, i.e., "Go, it is discharged." The account of the institution of this ordinance is given in Matt. 26:26-29, Mark 14:22-25, Luke 22:19, 20, and 1 Cor. 11:24-26. It is not mentioned by John. It was designed, (1.) To commemorate t”
- 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”
- 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.”
- 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”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:26: For--in proof that the Lord's Supper is "in remembrance" of Him. show--announce publicly. The Greek does not mean to dramatically represent, but "ye publicly profess each of you, the Lord has died FOR ME" [WAHL]. This word, as "is" in Christ's institution (Co1 11:24-25), implies not literal presence, but a vivid realization, by faith, of Christ in the Lord's Supper, as a living person, not a mere abstract dogma, "bone of our bone, and flesh of our flesh" (Eph 5:30; compare Gen 2:23); and ourselves "members of His body, of His flesh, and of Hi”
- 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).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: it? Ver. 20 . “When ye assemble yourselves together,” saith he, “it is not possible to eat the Lord’s Supper.” Seest thou how effectually appealing to their shame, even already by way of narrative he contrives to give them his counsel? “For the appearance of your assembly,” saith he, “is different. It is one of love and brotherly affection. At least one place receives you all, and ye are together in one flock. But the Banquet, when you come to that, bears no resemblance to the Assembly of worshippers.” And he said not, “When ye come together, thi”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 71: the Lord’s Supper is eaten after the manner of ordinary food, yet the language of Luther on this subject, adopted or defended by his followers, can hardly be understood in any other sense. In his instruction to Melancthon, 692 692 Works, edit. Walch, 1745, vol. xvi. p. 2489. he says, “Of our doctrine this is the sum, that the body of Christ is truly eaten in and with the bread, so that what the bread does and suffers, the body of Christ does and suffers; it is distributed, eaten, and masticated ( zerbissen ) by the teeth.” On this passage”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 99: 2555 CHAPTER 17. OF THE LORD’S SUPPER, AND THE BENEFITS CONFERRED BY IT. This chapter is divided into two principal heads.—I. The first part shows what it is that God exhibits in the Holy Supper, sec. 1-4; and then in what way and how far it becomes ours, sec. 5-11. II. The second part is chiefly occupied with a refutation of the errors which superstition has introduced in regard to the Lord’s Supper. And, first, Transubstantiation is refuted, sec. 12-15. Next, Consubstantiation and Ubiquity, sec. 16-19. Thirdly, It is shown that t”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 271: The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather is a Sacrament of our Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article X. Of the Lord's Supper.: Article X. Of the Lord's Supper.”