Theology and Practice of the Lord's Supper Explained

The Lord's Supper, also known as the Eucharist or Communion, is a sacrament in Christian worship that is contested across various traditions. The disagreement centers on the nature of Christ's presence in the elements of bread and wine, as well as the significance and benefits of participating in the Supper.

The institution of the Lord's Supper is recorded in the New Testament accounts of Matthew, Mark, Luke, and 1 Corinthians ^{[1, 2]}. Jesus institutes the Supper during the Last Supper, a Passover meal, where he breaks bread and shares a cup of wine with his disciples, instructing them to do this in remembrance of him ^[1].

Lutheran and Catholic Views on the Real Presence

The Lutheran tradition, as expressed in the Augsburg Confession, affirms the real presence of Christ's body and blood in the elements, stating that "the Body and Blood of Christ are truly present, and are distributed to those who eat the Supper of the Lord" ^[7]. This view is often associated with a literal or sacramental understanding of Christ's presence.

Reformed and Presbyterian Perspectives

In contrast, Reformed and Presbyterian traditions, such as those represented by John Calvin, understand the Supper as a symbolic or spiritual participation in Christ's body and blood. Calvin argues that Christ is truly present in the Supper, but not in a corporeal or carnal manner ^[6]. The Thirty-Nine Articles of the Anglican tradition also affirm a spiritual presence, stating that the bread and wine are "a partaking of the Body and Blood of Christ" for those who receive them "rightly, worthily, and with faith" ^[8].

Eastern Orthodox Understanding

The Eastern Orthodox tradition, as represented by John Chrysostom, emphasizes the mystical and sacramental nature of the Supper, highlighting the importance of the community's participation and the role of the priest in consecrating the elements ^[5].

Shared Ground Across Traditions

Despite these differences, all traditions agree on the significance of the Lord's Supper as a means of remembering Christ's death and sacrifice. The Supper is seen as a symbol of unity among believers, with Paul affirming that sharing one loaf unites believers as one body in Christ ^[4].

Hermeneutical Commitments and Historical Context

The divergence in understanding the Lord's Supper stems from different hermeneutical commitments and historical contexts. The Lutheran and Catholic traditions have historically emphasized the literal or sacramental presence of Christ, while Reformed and Presbyterian traditions have focused on the symbolic or spiritual nature of the Supper. The Eastern Orthodox tradition has maintained a mystical and sacramental understanding.

The historical context of the early Christian Church also plays a role in shaping these traditions. The practice of the Lord's Supper was closely tied to the Jewish Passover and the communal meals of the early Christian community ^{[1, 3]}. As Christianity spread and developed, different traditions emerged, influenced by their cultural and theological contexts.

The Lord's Supper remains a central aspect of Christian worship, with various traditions continuing to interpret its significance and practice in distinct ways. Understanding these differences and their underlying theological commitments can foster greater appreciation and dialogue among Christian communities.

Sources

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: 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”
Project Gutenberg “Flavius Josephus, The Wars of the Jews, CHAPTER 8, section 3: go, after a pure manner, into the dining-room, as into a certain holy temple, and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; but a priest says grace before meat; and it is unlawful for any one to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after whi”
1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 10:16: 10:16-18 Paul affirms the spiritual meaning of sacred meals. In the Lord’s Supper, believers share in the blood and body of Christ (see also 11:17-34; Matt 26:26-28; Mark 14:22-24; Luke 22:19-20). Sharing one loaf unites believers as one body in Christ, just as the pagans’ religious meals unite them with the gods they worship (see 1 Cor 10:19-21).”
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”
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”
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.”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 271: The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather is a Sacrament of our Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.”

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