Impact of Remembering Christ's Sacrifice During Communion Daily

The practice of remembering Christ's sacrifice during Communion is a cornerstone of Christian worship, yet the frequency and significance of this observance are contested across Christian traditions. The question of whether daily Communion is desirable or necessary has been debated, with different traditions grounding their practices in various scriptural and theological understandings.

The institution of the Lord's Supper is recorded in the New Testament accounts of Matthew, Mark, Luke, and 1 Corinthians ^{[1, 2]}. Christ's command to "do this in remembrance of me" (Luke 22:19) is central to the practice. The meaning and implications of this command are interpreted differently across traditions.

The Catholic tradition, as represented by Thomas Aquinas, views the Mass as a sacrifice that represents Christ's Passion. According to Aquinas, the celebration of the Eucharist is an image of Christ's sacrifice, and its daily observance can be beneficial for receiving its fruits ^[5]. In fact, Aquinas argues that it is lawful to receive the sacrament daily, as it gives health to men and is profitable for receiving its fruits daily ^[6]. The Catholic tradition emphasizes the sacramental presence of Christ in the Eucharist.

In contrast, Reformed traditions, such as those represented by John Calvin, understand the Lord's Supper as a sacrament that seals and confirms the promise of Christ's body and blood given for the salvation of believers. Calvin emphasizes that the Supper is a memorial of Christ's sacrifice, sending believers to the cross of Christ ^{[7, 9]}. The Reformed tradition generally does not support daily Communion, instead reserving it for regular, but not daily, worship.

Lutheran traditions, as reflected in the Augsburg Confession, also view the Mass as a sacrament where Christ is present, and it is used for the remembrance of Christ's benefits. The Augsburg Confession notes that the Mass was instituted so that the faith of those who use the Sacrament should remember the benefits received through Christ ^[8]. Lutherans typically practice Communion regularly, but not necessarily daily.

The early Church Fathers also provide insight into the practice of Communion. For example, Hippolytus and Cyprian discuss the significance of the cup and the mixed wine in the Lord's Supper, highlighting the importance of the sacrament ^[11]. The patristic tradition shows a variety of practices and understandings regarding Communion.

Despite these differences, all traditions agree on the significance of Communion as a means of remembering Christ's sacrifice and participating in the benefits of his death and resurrection. The shared ground among traditions is the understanding that Communion is a vital aspect of Christian worship and a means of grace ^{[3, 4]}.

The divergence in practices and understandings stems from different hermeneutical commitments and prior doctrinal premises. For instance, the Catholic emphasis on the sacramental presence of Christ leads to a different practice and understanding of Communion compared to Reformed traditions, which focus on the memorial aspect and the role of faith in receiving the benefits of Christ's sacrifice ^{[5, 7]}.

The daily sacrifice in the Old Testament, as described in Exodus 29:38-41, is seen by some as a typological precursor to the daily remembrance of Christ's sacrifice in Communion ^[10]. This typology is interpreted in various ways across traditions, influencing their practices and understandings.

Sources

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”
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: 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”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Rite of This Sacrament, Art. 1: Article: Whether Christ is sacrificed in this sacrament? I answer that, The celebration of this sacrament is called a sacrifice for two reasons. First, because, as Augustine says (Ad Simplician. ii), "the images of things are called by the names of the things whereof they are the images; as when we look upon a picture or a fresco, we say, 'This is Cicero and that is Sallust.'" But, as was said above (Question [79], Article [1]), the celebration of this sacrament is an image representing Christ's Passio”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Use or Receiving of This Sacrament in General, Art. 10: Article: Whether it is lawful to receive this sacrament daily? I answer that, There are two things to be considered regarding the use of this sacrament. The first is on the part of the sacrament itself, the virtue of which gives health to men; and consequently it is profitable to receive it daily so as to receive its fruits daily. Hence Ambrose says (De Sacram. iv): "If, whenever Christ's blood is shed, it is shed for the forgiveness of sins, I who sin often, should receive it of”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 100: offer Christ to the Father in the mass, we, by this work of oblation, obtain remission of sins, and become partakers of the sufferings of Christ. What is now left for the sufferings of Christ, but to be an example of redemption, that we may thereby learn to be our own redeemers? Christ himself, when he seals our assurance of pardon in the Supper, does not bid his disciples stop short at that act, but sends them to the sacrifice of his death; intimating, that the Supper is the memento, or, as it is commonly expressed, the memorial ”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 30 But Christ commands us, Luke 22:19: This do in remembrance: 30 But Christ commands us, Luke 22:19: This do in remembrance of Me; therefore the Mass was instituted that the faith of those who use the Sacrament should remember what benefits it receives through Christ, and cheer and comfort the anxious conscience. For to remember Christ is to remember His benefits, 31 and to realize that they are truly offered unto us. 32 Nor is it enough only to remember the history; for this also the Jews and the ungodly can remember. 33 Wherefore the Mass is to be used ”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 99: are communicated to us. 4. Therefore, it is not the principal part of a sacrament simply to hold forth the body of Christ to us without any higher consideration, but rather to seal and confirm that promise by which he testifies that his flesh is meat indeed, and his blood drink indeed, nourishing us unto life eternal, and by which he affirms that he is the bread of life, of which, whosoever shall eat, shall live for ever—I say, to seal and confirm that promise, and in order to do so, it sends us to the cross of Christ, where that p”
Exodus (Nonconformist/Puritan) “Matthew Henry on Exodus 29:38: In this paragraph we have, I. The daily service appointed. A lamb was to be offered upon the altar every morning, and a lamb every evening, each with a meat-offering, both made by fire, as a continual burnt-offering throughout their generations, Exo 29:38-41. Whether there were any other sacrifices to be offered or not, these were sure to be offered, at the public charge, for the benefit and comfort of all Israel, to make atonement for their daily sins, and to be an acknowledgement to God of their daily mercies. This was that which the duty of every day required.”
Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — CUP OF THE LORD. (part 6): this; for this is my blood of the New Testament, which shall be shed for many, for the remission of sins. I say unto you, I will not drink henceforth of this fruit of the vine, until that day in which I shall drink new wine with you in the kingdom of my Father."(2) In which portion we find that the cup which the Lord offered was mixed, and that that was wine which He called His blood. Whence it appears that the blood of Christ is not offered if there be no wine in the cup, nor the Lord's sacrifice celebrated with a le”

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