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Doubts About Christ and Preparation for Communion

The question of how doubts about Christ relate to preparation for Holy Communion is a point of significant theological divergence among Christian traditions. While many traditions emphasize the need for self-examination before partaking [1, 3], the specific nature of this examination and the role of doubt within it are interpreted differently.

One perspective, often found in Reformed theology, stresses the necessity of genuine faith, repentance, and a discerning knowledge of Christ's body and blood for worthy participation [5]. Charles Hodge, in his Systematic Theology, explains that the Lord's Supper is a divine institution requiring participants to examine their knowledge to discern the Lord's body, their faith to feed upon Him, their repentance, love, and new obedience [5, 6]. This self-examination is not meant to assure one of being a "true believer" in an absolute sense, but rather to ensure that the participant approaches the sacrament with a sincere desire for Christ and a commitment to forsake sin [5]. John Calvin similarly emphasizes that the efficacy of Christ's body and blood in the sacrament is received by faith, making participants partakers of Christ's spiritual life [7, 9]. From this viewpoint, persistent, unresolved doubts about Christ's person or work might indicate a lack of the requisite faith for worthy reception.

In contrast, other traditions, such as some within Catholicism, focus more on the absence of mortal sin as the primary barrier to communion. Thomas Aquinas, in the Summa Theologica, states that "Mortal sin alone necessarily prevents anyone from partaking of this sacrament" [8]. While other factors, like certain involuntary physical movements, might suggest a need for propriety, they do not inherently prevent reception in the same way mortal sin does [8]. This perspective implies that while a state of grace is essential, the presence of intellectual doubts, if not indicative of a rejection of faith or a state of mortal sin, might not be an absolute impediment. The emphasis here is on the objective state of the soul regarding grave sin, rather than the subjective experience of doubt.

Eastern Orthodox theology, as articulated by John of Damascus, emphasizes the unity with Christ and with other believers that communion signifies. He warns against receiving communion from or granting it to heretics, stating, "Give not that which is holy unto the dogs, saith the Lord, neither cast ye your pearls before swine" [10]. This highlights that communion is a sign of unity in faith and doctrine. While not directly addressing personal doubt, it suggests that fundamental disagreements with the Church's understanding of Christ would be a barrier to participation, as it would break the spiritual unity the sacrament represents [10].

Despite these differences, various traditions share common ground regarding the purpose of the Lord's Supper. It is universally understood as a divine institution [6], a means of fellowship with Christ and with other believers [2, 4], and a commemoration of Christ's death until He comes again [1, 6]. The act of self-examination is broadly enjoined across traditions [1, 3], with the aim of ensuring a reverent and appropriate approach to the sacrament.

The divergence in how doubts are handled often stems from differing hermeneutical commitments regarding the nature of faith and the sacrament itself. Some traditions may view faith as a more intellectual assent, where doubt directly undermines the foundation for communion. Others may see faith as a broader trust and commitment, where occasional doubts, if wrestled with in sincerity, do not necessarily preclude participation, provided there is no unrepentant sin. The Anglican Thirty-Nine Articles, for instance, affirm the importance of worthy reception but do not explicitly detail the role of doubt in preparation [11]. Similarly, the Lutheran Augsburg Confession focuses on the proper celebration and understanding of the Mass, emphasizing its teaching function for the unlearned [12], without directly addressing the nuances of personal doubt as a barrier.

Sources

  1. 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”
  2. 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.”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Examination — Enjoined -- 2Co 13:5. Necessary before the communion -- 1Co 11:28. Cause of difficulty in -- Jer 17:9. Should be engaged in With holy awe. -- Ps 4:4. With diligent search. -- Ps 77:6; La 3:40. With prayer for divine searching. -- Ps 26:2; 139:23,24. With purpose of amendment. -- Ps 119:59; La 3:40. Advantages of -- 1Co 11:31; Ga 6:4; 1Jo 3:20-22.”
  4. 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”
  5. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 68: this sacrament demands should exist in the heart, without producing supreme love and gratitude to Christ, and the fixed purpose to forsake all sin and to live devoted to his service. Our Church, therefore, teaches that it is required of them who would worthily partake of the Lord’s Supper, that they examine themselves, of their knowledge to discern the Lord’s body, of their faith to feed upon Him, of their repentance, love, and new obedience. It is, however, not to be inferred from this that a man must be assured that he is a true believe”
  6. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 68: do shew the Lord’s death till he come. Wherefore, whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.” Apart from matters of doubtful interpretation, these passages plainly teach, First, that the Lord’s Supper is a divine institution of perpetual obligation. Seco”
  7. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 99: 31 et 40, &c., Chrysost. Hom. ad Popul. Antioch., 60, 61; et Hom. in Marc. 89. But in very many other passages he admirably commends faith for this, that by means of it our souls are not less refreshed by the communion of the blood of Christ, than our bodies with the bread which they eat. The very same thing is said by Chrysostom, “Christ makes us his body, not by faith only, but in reality.” He does not mean that we obtain this blessing from any other quarter than from faith: he only intends to prevent any one from thinking of mer”
  8. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Use or Receiving of This Sacrament in General, Art. 7: Article: Whether the seminal loss that occurs during sleep hinders anyone from receiving this sacrament? I answer that, There are two things to be weighed regarding the aforesaid movements: one on account of which they necessarily prevent a man from receiving this sacrament; the other, on account of which they do so, not of necessity, but from a sense of propriety. Mortal sin alone necessarily prevents anyone from partaking of this sacrament: and although these movements during sl”
  9. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 99: the efficacy and fruit of his nativity, death, and resurrection, eternal. All this Christ has elegantly expressed in these words, “The bread that I will give is my flesh, which I will give for the life of the world” ( John 6:51 ); doubtless intimating, that his body will be as bread in regard to the spiritual life of the soul, because it was to be delivered to death for our salvation, and that he extends it to us for food when he makes us partakers of it by faith. Wherefore he once gave himself that he might become bread, when he g”
  10. CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 89: For since we partake of one bread, we all become one body of Christ and one blood, and members one of another, being of one body with Christ. With all our strength, therefore, let us beware lest we receive communion from or grant it to heretics; Give not that which is holy unto the dogs, saith the Lord, neither cast ye your pearls before swine 2433 2433 St. Matt. vii. 6 . , lest we become partakers in their dishonour and condemnation. For if union is in truth with Christ and with one another, we are assuredly voluntarily ”
  11. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), A Service for the Festival of the Baptism of Christ: A Service for the Festival of the Baptism of Christ Acclamations Alternative Dismissal Alternative Dismissal An Act of Penitence Blessing Blessings Collects Collects Confession Extended Preface Extended Preface Extended Prefaces Gospel Acclamations Gospel Acclamations Gospel Acclamations Intercession Intercession Intercessions Introduction to the Season Introductions to the Peace Introductions to the Peace Introductions to the Peace Invitations to Confession Invitations to Confession Invitat”
  12. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 1 Falsely are our churches accused of abolishing the Mass; for: 1 Falsely are our churches accused of abolishing the Mass; for the Mass is retained among 2 us, and celebrated with the highest reverence. Nearly all the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed here and there with German hymns, which have been added 3 to teach the people. For ceremonies are needed to this end alone that the unlearned 4 be taught [what they need to know of Christ]. And not only has Paul commanded to use in the church a language un”
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