Holy Communion Instructions in Scripture
The instructions for Holy Communion, also known as the Lord's Supper, are a subject of significant theological discussion and varied interpretation across Christian traditions. While all traditions acknowledge its institution by Christ and its importance, the specific practices and understanding of its nature differ [5, 4].
One prominent view, often associated with Reformed theology, emphasizes the Supper as a spiritual communion and a memorial of Christ's sacrifice. John Calvin, for instance, discusses the Lord's Supper as a means by which God offers spiritual benefits, refuting concepts like transubstantiation and consubstantiation [7]. This perspective holds that worthy partakers examine themselves concerning their knowledge, faith, repentance, love, and obedience, discerning the Lord's body spiritually [8]. The act is seen as a fellowship between Christ and his disciples, and among believers themselves [1]. The Presbyterian tradition, as seen in the Jamieson, Fausset & Brown commentary, views the "communion of the Holy Ghost" as uniting believers in one church [9].
In contrast, Catholic (Scholastic) theology, as articulated by Aquinas, views the Eucharist as the actual body and blood of Christ. This understanding leads to specific instructions regarding who may receive communion. Aquinas argues that Holy Communion should not be given to "open sinners" when they request it, distinguishing between secret and notorious sinners [6]. This highlights a concern for the sanctity of the sacrament and the spiritual state of the communicant.
Eastern Orthodox theology also emphasizes the profound reality of Christ's presence in the Eucharist. John of Damascus states that partaking of "one bread" makes believers "one body of Christ and one blood," and members of one another. This tradition strongly warns against receiving communion from or granting it to heretics, viewing it as a participation in their "dishonour and condemnation" [10]. This perspective underscores the Eucharist as a sign of unity in faith and doctrine.
Despite these differences, there is shared ground among traditions. The institution of the Lord's Supper by Jesus Christ is universally affirmed, as recorded in Matthew 26:26 and 1 Corinthians 11:23 [4, 5]. It is consistently understood as a central act of Christian worship and a means of communion with God the Father, Son, and Holy Spirit [1, 3, 2]. The elements of bread and wine are recognized as essential components [4]. Furthermore, the practice of self-examination before partaking is a common instruction across many traditions [4, 8].
The divergence in instructions often stems from differing theological understandings of the nature of Christ's presence in the elements and the purpose of the sacrament itself. Whether the Supper is primarily a symbolic memorial, a spiritual presence, or a literal presence of Christ's body and blood significantly shapes the practical guidelines for its observance and reception.
Sources
- 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”
- 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”
- 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”
- 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”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Use or Receiving of This Sacrament in General, Art. 6: Article: Whether the priest ought to deny the body of Christ to the sinner seeking it? I answer that, A distinction must be made among sinners: some are secret; others are notorious, either from evidence of the fact, as public usurers, or public robbers, or from being denounced as evil men by some ecclesiastical or civil tribunal. Therefore Holy Communion ought not to be given to open sinners when they ask for it. Hence Cyprian writes to someone (Ep. lxi): "You were so kind as to ”
- 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”
- 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”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 13:14: The benediction which proves the doctrine of the Divine Trinity in unity. "The grace of Christ" comes first, for it is only by it we come to "the love of God" the Father (Joh 14:6). The variety in the order of Persons proves that "in this Trinity none is afore or after other" [Athanasian Creed]. communion--joint fellowship, or participation, in the same Holy Ghost, which joins in one catholic Church, His temple, both Jews and Gentiles. Whoever has "the fellowship of the Holy Ghost," has also "the grace of our Lord Jesus Christ," and "the love”
- 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 ”