The Lord's Supper and Salvation by Faith Alone

The Lord's Supper is a sacrament that has been a point of contention among Christian traditions regarding its relationship to salvation by faith alone. The disagreement centers on whether the Lord's Supper is merely a symbolic commemoration of Christ's sacrifice or if it conveys spiritual benefits to participants.

The Sacramental View

The Catholic Church holds that the Lord's Supper, also known as the Eucharist, is a sacrament that actually conveys spiritual benefits to those who participate ^[6]. According to the Catechism of the Catholic Church, the Eucharist is a "source and summit of the Christian life" that nourishes the faithful and unites them with Christ. This view is grounded in the idea that the bread and wine used in the sacrament are transformed into the literal body and blood of Christ, a concept known as transubstantiation.

The Symbolic View

In contrast, many Protestant traditions, including Lutheran, Reformed, and Anglican churches, view the Lord's Supper as a symbolic commemoration of Christ's sacrifice. The Augsburg Confession, a Lutheran document, states that the Lord's Supper is a sacrament in which Christ is truly present, but the exact nature of this presence is not defined ^[4]. The Thirty-Nine Articles of Religion, an Anglican document, also affirms the real presence of Christ in the Lord's Supper, but rejects the Catholic doctrine of transubstantiation ^[5].

The Role of Faith

Across traditions, faith is seen as essential for deriving benefit from the Lord's Supper. Charles Hodge, one theologian, argues that the Lord's Supper is intended for believers, and that those who participate in it must do so with faith and a sincere profession of discipleship ^[7]. John Chrysostom, an Eastern Orthodox father, also emphasizes the importance of faith in participating in the Lord's Supper, noting that it is a means of spiritual nourishment and growth for believers ^[3].

Salvation by Faith Alone

The doctrine of salvation by faith alone is a point of agreement among many Protestant traditions. The Augsburg Confession states that salvation comes "by grace are ye saved through faith; and that not of yourselves; it is the gift of God, not of works" ^[4]. This doctrine is rooted in biblical passages such as Ephesians 2:8-9. Protestant traditions generally hold that faith is the sole means of justification before God, and that good works, including participation in the Lord's Supper, are a natural consequence of true faith.

Shared Ground

Despite their differences, Christian traditions agree that the Lord's Supper is a significant aspect of Christian worship and a means of communing with Christ. The sacrament is rooted in biblical accounts of the Last Supper, where Jesus institutes the Lord's Supper as a way of remembering his sacrifice ^{[1, 2]}. All traditions also agree that faith is essential for deriving benefit from the Lord's Supper.

Divergence

The divergence in views on the Lord's Supper stems from differing hermeneutical commitments and prior doctrinal premises. The Catholic Church's doctrine of transubstantiation is rooted in a literal interpretation of Jesus' words at the Last Supper, while Protestant traditions tend to view the sacrament as symbolic or spiritual. The Reformed tradition, for example, emphasizes the role of faith in participating in the Lord's Supper, while the Catholic Church sees the sacrament as a means of conveying spiritual benefits ex opere operato, or through the mere act of participating.

The Lord's Supper remains a contested topic among Christian traditions, reflecting fundamental differences in their understanding of the sacrament and its relationship to salvation by faith alone. While traditions diverge on the nature of Christ's presence in the sacrament and the role of faith in deriving benefit from it, they share a common commitment to the importance of the Lord's Supper in Christian worship.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Unity of God — A ground for obeying him exclusively -- De 4:39,40. A ground for loving him supremely -- De 6:4,5; Mr 12:29,30. Asserted by God himself. -- Isa 44:6,8; 45:18,21. Christ. -- Mr 12:29; Joh 17:3. Moses. -- De 4:39; 6:4. Apostles. -- 1Co 8:4,6; Eph 4:6; 1Ti 2:5. Consistent with the deity of Christ and of the Holy Spirit -- Joh 10:30; 1Jo 5:7; Joh 14:9-11. Exhibited in His greatness and wonderful works. -- 2Sa 7:22; Ps 86:10. His works of creation and providence. -- Isa 44:24; 45:5-8. His being alone possessed of fore-knowledge. -- Isa 46:9-11. His exercise”
Torrey's Topical Textbook “Torrey's Topical Textbook: Atonement, The — Explained -- Ro 5:8-11; 2Co 5:18,19; Ga 1:4; 1Jo 2:2; 4:10. Foreordained -- Ro 3:25; 1Pe 1:11,20; Re 13:8. Foretold -- Isa 53:4-6,8-12; Da 9:24-27; Zec 13:1,7; Joh 11:50,51. Effected by Christ alone -- Joh 1:29,36; Ac 4:10,12; 1Th 1:10; 1Ti 2:5,6; Heb 2:9; 1Pe 2:24. Was voluntary -- Ps 40:6-8; Heb 10:5-9; Joh 10:11,15,17,18. Exhibits the Grace and mercy of God. -- Ro 8:32; Eph 2:4,5,7; 1Ti 2:4; Heb 2:9. Love of God. -- Ro 5:8; 1Jo 4:9,10. Love of Christ. -- Joh 15:13; Ga 2:20; Eph 5:2,25; Re 1:5. Reconciles the justice and mercy of God -- Isa 45:21; ”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: Index of Scripture References Genesis 1:26 2:10 2:18 2:21 2:21 2:24 2:24 2:24 3:5 3:6 3:11 3:16 3:16 3:16 3:19 3:19 4 4:2 4:6 4:7 4:7 4:7 4:9 4:9 4:10 4:10 4:10 4:11 4:14 6:3 6:3 6:9 9:5 9:20 9:22 11:8 11:31 12:3 12:7 12:7 14:14 15:12 15:13-14 18:3 18:3 18:3 18:7 18:17 18:19 18:27 18:33 21:12 22:3 22:18 25:33 27:27 27:41 27:45 28:12 28:20 29:23 30:1-2 31:7 31:15 31:40 32:10 32:21 32:28 32:29 33:19 37:18 39:1-20 40:23 41:40 41:42-43 42:21 45:5 45:5 45:9 45:24 48:16 49:7 60:8 Exodus 1:14 1:22 2:11 2:13 2:15 2:22 3:1 3:2 3:2 4:10 4:22 5:2 9:11 17:4 18:2”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 11 This doctrine concerning faith is everywhere treated by Paul,: 11 This doctrine concerning faith is everywhere treated by Paul, Eph. 2:8: By grace are ye saved through faith; and that not of your selves; it is the gift of God, not of works, etc.”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Psalms 1 - 5: Psalms 1 - 5 Psalms 6 - 8 Psalms 9 - 11 Psalms 12 - 14 Psalms 15 - 17 Psalm 18 Psalm 19 - 21 Psalms 22 - 23 Psalms 24 - 26 Psalms 27 - 29 Psalms 30 - 31 Psalms 32 - 34 Psalms 35 - 36 Psalm 37 Psalms 38 - 40 Psalms 41 - 43 Psalms 44 - 46 Psalms 47 - 49 Psalms 50 - 52 Psalms 53 - 55 Psalms 56 - 58 Psalms 59 - 61 Psalms 62 - 64 Psalms 65 - 67 Psalm 68 Psalms 69 - 70 Psalms 71 - 72 Psalms 73 - 74 Psalms 75 - 77 Psalm 78 Psalms 79 - 81 Psalms 82 - 85 Psalms 86 - 88 Psalm 89 Psalms 90 - 92 Psalms 93 - 94 Psalms 95 - 97 Psalms 98 - 101 ”
Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, 3. the anagogical sense (Greek: anagoge, "leading"). We can view (part 2): 2 Kings, 1 and 2 Chronicles, Ezra and Nehemiah, Tobit, Judith, Esther, 1 and 2 Maccabees, Job, Psalms, Proverbs, Ecclesiastes, the Song of Songs, the Wisdom of Solomon, Sirach (Ecclesiasticus), Isaiah, Jeremiah, Lamentations, Baruch, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah and Malachi. The New Testament: the Gospels according to Matthew, Mark, Luke and John, the Acts of the Apostles, the Letters of St. Paul to the Romans, ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 68: all admit that in the Lord’s Supper believers are thus united to Christ and to one another. Qualifications for the Lord’s Supper. It is plain from the preceding account of the nature and design of this sacrament, that it is intended for believers; and that those who come to the table of the Lord do thereby profess to be his disciples. If sincere in this profession, they receive the inestimable gifts which it is intended to convey. If insincere, they eat and drink judgment to themselves. The Apostle, therefore, argues that as those who par”

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