Self-Examination and Repentance Before Receiving Communion
The practice of self-examination and repentance before receiving Communion is a longstanding tradition within Christianity, though its interpretation and implementation vary across different Christian denominations and theological traditions.
The biblical basis for self-examination before Communion is rooted in 1 Corinthians 11:28, which instructs believers to "examine themselves" before partaking in the Lord's Supper [1, 2]. This self-examination is understood as a necessary step to ensure that one is worthy to receive Communion. The Apostle Paul warns that eating and drinking unworthily results in judgment (1 Corinthians 11:29) [3].
Eastern Orthodox Perspective
In the Eastern Orthodox tradition, self-examination is seen as a crucial aspect of preparing for Communion. This involves a deep introspection into one's spiritual state, often accompanied by prayer and confession. John of Damascus emphasizes the importance of purity and reverence when approaching the sacrament [6].
Protestant Perspectives
Protestant traditions also emphasize the need for self-examination before receiving Communion. John Calvin argues that those who partake without faith or charity do not discern the Lord's body, thereby profaning the sacrament [5]. The Thirty-Nine Articles of the Anglican Church affirm that self-examination is necessary before receiving Communion, citing 1 Corinthians 11:28 [4]. Protestant theologians like Calvin and the authors of the Jamieson-Fausset-Brown commentary stress that self-examination involves testing one's understanding of Christ's death and one's ability to discern the Lord's body [7, 5].
Catholic Perspective
The Catholic tradition places a strong emphasis on the sacrament of penance and reconciliation before receiving Communion. According to Thomas Aquinas, one must be in a state of grace to receive the sacrament worthily. While self-examination is not explicitly mentioned as a prerequisite, the sacrament of penance serves a similar purpose, providing a means for believers to confess their sins and receive forgiveness before partaking in Communion [8].
Shared Ground
Despite differences in interpretation and practice, all these traditions agree on the importance of approaching Communion with a sincere and repentant heart. The biblical injunction to "examine yourselves" is seen as a call to introspection and spiritual preparation [1, 2]. The various Christian traditions share a common concern for ensuring that participants in the Lord's Supper are properly disposed to receive it worthily.
Divergence in Traditions
The divergence in traditions stems from differing hermeneutical commitments and prior doctrinal premises. For instance, the Catholic emphasis on the sacrament of penance reflects a sacramental theology that is not shared by many Protestant traditions. Similarly, the Eastern Orthodox focus on mysticism and theosis influences their understanding of self-examination and preparation for Communion [6]. Protestant traditions, with their emphasis on individual faith and understanding of Scripture, approach self-examination in a more personal and less sacramentally mediated way [5, 7].
The practice of self-examination and repentance before receiving Communion remains a vital aspect of Christian worship and spirituality across various traditions. While the specific practices and theological understandings differ, the underlying concern for worthy participation in the Lord's Supper is a common thread throughout Christian history and theology.
Sources
- 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.”
- 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”
- 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).”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 28.Of the Lord's Supper.: 28.Of the Lord's Supper.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 99: and drinketh damnation to himself, not discerning the Lord’s body” ( 1 Cor. 11:27 , 29 ). For men of this description, who without any spark of faith, without any zeal for charity, rush forward like swine to seize the Lord’s Supper, do not at all discern the Lord’s body. For, inasmuch as they do not believe that body to be their life, they put every possible affront upon it, stripping it of all its dignity, and profane and contaminate it by so receiving; inasmuch as while alienated and estranged from their brethren, they dare to mi”
- CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 105: 45:12 45:14 48:12 53:4-5 53:8 53:8 53:8 53:9 61:1 61:1 64:4 65:1-2 65:2 65:13-16 65:16 65:16 66:1 66:1-2 66:1-2 66:7 Jeremiah 1:6 17:9 23:22 23:24 Ezekiel 27:23 37:7 44:2 Daniel 1:8-16 2:15 2:22 3:20 3:23 6:16 10:2 11:37 12:1-3 Hosea 1:6-7 13:4 13:4 Amos 3:6 Micah 1:3 Zechariah 9:9 Malachi 1:11 3:6 3:6 3:6 3:6 4:2 4:2 4:6 Matthew 1:21 1:21 1:23 1:23 1:25 2:20 3:11 3:15 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 4:2 4:4 5:3 5:5 5:8 5:17 5:17 5:17 6:25 6:26 6:33 7:6 7:18 7:23 8:3 8:3 8:30 9:2 9:4 10:6 10:15 10:16 10:22 10:28 ”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:28: examine--Greek, "prove" or "test" his own state of mind in respect to Christ's death, and his capability of "discerning the Lord's body" (Co1 11:29, Co1 11:31). Not auricular confession to a priest, but self-examination is necessary. so--after due self-examination. of . . . of--In Co1 11:27, where the receiving was unworthily, the expression was, "eat this bread, drink . . . cup" without "of." Here the "of" implies due circumspection in communicating [BENGEL]. let him eat--His self-examination is not in order that he may stay away, but th”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Use or Receiving of This Sacrament in General, Art. 8: Article: Whether food or drink taken beforehand hinders the receiving of this sacrament? I answer that, A thing may prevent the receiving of this sacrament in two ways: first of all in itself, like mortal sin, which is repugnant to what is signified by this sacrament, as stated above (Article [4]): secondly, on account of the Church's prohibition; and thus a man is prevented from taking this sacrament after receiving food or drink, for three reasons. First, as Augustine says (Resp”