Exclusion from the Lord's Supper in the New Testament

The practice of excluding certain individuals from participating in the Lord's Supper is a matter of debate among Christian traditions. The New Testament provides the foundation for this discussion, particularly in 1 Corinthians 11:17-34, where Paul addresses the issue of unworthy participation in the Lord's Supper ^[2].

The disagreement centers on who should be excluded and the criteria for exclusion. One position, represented by the Reformed tradition, holds that those who are "unbelieving and ungodly" should be excluded from the Lord's Supper. The Heidelberg Catechism states that "those who show by what they profess and how they live that they are unbelieving and ungodly" should not be admitted to the Lord's Supper, as this would "dishonor God's covenant and bring down God's wrath upon the entire congregation" ^[4]. This view is grounded in 1 Corinthians 11:27-29, where Paul warns that eating and drinking unworthily is to be guilty of the body and blood of the Lord.

In contrast, the Lutheran tradition, as expressed in the Augsburg Confession, focuses on the real presence of Christ's body and blood in the Eucharist, rather than the worthiness of the participants. They teach that "the Body and Blood of Christ are truly present, and are distributed to those who eat the Supper of the Lord" ^[8]. This perspective does not necessarily exclude individuals based on their worthiness but emphasizes the sacrament's efficacy.

The early Christian church also practiced exclusion from the Lord's Supper. According to Augustine, "no one, except he be baptized, rightly comes to the table of the Lord" ^[6]. This view is echoed in the writings of John Chrysostom, who notes that the Corinthians' assemblies were not conducive to the Lord's Supper, implying that certain behaviors or conditions made participation inappropriate ^[7].

The Jewish background to the Lord's Supper, particularly the Passover, provides additional context. In Exodus 12:43-49, the Passover is restricted to those who are circumcised and part of the Israelite community ^{[1, 9]}. The Babylonian Talmud further elaborates on the rules governing participation in Jewish rituals, including the requirement for ritual purity ^[5].

The criteria for exclusion from the Lord's Supper vary across traditions. Some emphasize the importance of self-examination and repentance before participating, as encouraged in 1 Corinthians 11:28 ^[3]. Others highlight the need for baptism as a prerequisite for participation, as noted by Augustine ^[6].

Despite these differences, all positions agree on the importance of approaching the Lord's Supper with reverence and respect. The act of exclusion is ultimately tied to maintaining the integrity and significance of the sacrament.

The hermeneutical commitments and prior doctrinal premises driving these differences are rooted in interpretations of Scripture and the theological traditions that have developed around it. The Reformed emphasis on the importance of worthiness is linked to their understanding of the sacrament as a means of grace that requires a certain disposition in the participant. In contrast, the Lutheran focus on the real presence of Christ in the Eucharist underlies their approach to the issue.

The historical context of the early Christian church and the Jewish roots of the Lord's Supper also play a significant role in shaping the various positions on exclusion. As the church developed its practices and theology around the Lord's Supper, different traditions emerged, each with its own understanding of who should participate and under what conditions.

Sources

Exodus “Exodus 12:45 (Geneva1599) — A stranger or an hyred seruant shall not eat thereof.”
I Corinthians “I Corinthians 11:20 (ASV) — When therefore ye assemble yourselves together, it is not possible to eat the Lord’s supper:”
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”
Heidelberg Catechism (Reformed) “Heidelberg Catechism (Reformed, 1563), Q. Should those be admitted: Q. Should those be admitted to the Lord’s Supper who show by what they profess and how they live that they are unbelieving and ungodly? A. No, that would dishonor God’s covenant and bring down God’s wrath upon the entire congregation.1 Therefore, according to the instruction of Christ and his apostles, the Christian church is duty-bound to exclude such people, by the official use of the keys of the kingdom, until they reform their lives. 1 1 Cor. 11:17-32; Ps. 50:14-16; Isa. 1:11-17 Lord’s Day 31 Q & A 83”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yoma 176a.126:2: Furthermore: I might exclude these animals consecrated for Temple maintenance, which are not fit to be sacrificed within the entrance to the Tent of Meeting because they are blemished, and I will not exclude the heifer of a purification offering and the scapegoat, which are fit to come to the entrance to the Tent of Meeting. Therefore, the verse states “to the Lord” to indicate that one is liable only for those animals that are designated exclusively for God as offerings. These, the heifer of a purification offering and the scapegoat, are excluded, as they a”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 26 [XX.]--NO ONE, EXCEPT HE BE BAPTIZED, RIGHTLY COMES TO THE TABLE OF THE LORD.: Now they take alarm from the statement of the Lord, when He says, "Except a man be born again, he cannot see the kingdom of God;" (1) because in His own explanation of the passage He affirms "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." (2) And so they try to ascribe to unbaptized infants, by the merit of their innocence, the gift of salvation and eternal life, but at the same time, owing to their being unbaptized, to exc”
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”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 1 Of the Supper of the Lord they teach that the Body and Blood: 1 Of the Supper of the Lord they teach that the Body and Blood of Christ are truly present, and are distributed 2 to those who eat the Supper of the Lord; and they reject those that teach otherwise.”
Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 12:49: ONE LAW. The stranger spoken of in this verse refers to a righteous proselyte, not to a stranger that dwells within the gates. 518 And does not accept Judaism. Such a stranger who is uncircumcised cannot eat of the paschal lamb, and the statement in verse 49 (one law, etc.) which deals with the eating of the Passover offering cannot apply to him.”

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