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What We Receive at the Lord's Table in Communion

The question of what believers receive at the Lord's Table in Communion is a point of significant theological divergence among Christian traditions. While all traditions acknowledge the Lord's Supper as a central act of Christian worship and a means of grace [1, 3], the precise nature of Christ's presence in the elements and the manner in which believers partake of Him are understood in distinct ways. The Lord's Supper is also known as "the Lord's table," "communion," "cup of blessing," and "breaking of bread" [1]. In the early Church, it was called "eucharist," meaning "giving of thanks" [1].

One prominent view, often associated with the Roman Catholic tradition, is transubstantiation. This doctrine asserts that, through the consecration by a priest, the entire substance of the bread and wine is changed into the substance of the body and blood of Christ, while the outward appearances (accidents) of bread and wine remain [10]. Thus, communicants receive the literal body and blood of Christ. Thomas Aquinas, a key scholastic theologian, discusses the spiritual and sacramental reception of this sacrament, noting that all are bound to eat it at least spiritually, which involves being incorporated into Christ [19].

In contrast, many Reformed traditions, including those articulated in the Westminster Confession of Faith, explicitly reject transubstantiation. They argue that such a change of substance is "repugnant, not to Scripture alone, but even to common sense, and reason," and that it "overthroweth the nature of the sacrament" [10]. Instead, these traditions emphasize a spiritual presence of Christ. John Calvin, for instance, taught that while the bread and wine are not literally transformed, worthy receivers "inwardly by faith, really and in effect, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death" [10, 18]. Charles Hodge, representing Old Princeton Reformed theology, further elaborates that believers partake of the "veritable substantial life of the beloved Immanuel Himself" and His "true and proper humanity," not merely His divinity or Spirit separate from Him [9]. This partaking is not of certain rights and privileges only, but of Christ Himself as the source of all benefits [9]. For these traditions, the Lord's Supper is intended for believers who profess to be Christ's disciples, and sincere participants receive "inestimable gifts" [11]. The remembrance of Christ's body devoted and blood shed for sins is central, and this remembrance, apprehended by faith, makes these things present to the soul of the believer [12].

The Lutheran tradition, as expressed in the Augsburg Confession, holds to a doctrine often termed sacramental union or consubstantiation. While rejecting transubstantiation, Lutherans believe that the true body and blood of Christ are truly present "in, with, and under" the forms of the consecrated bread and wine. The Augsburg Confession states that the Mass is a "giving of the Sacrament" and emphasizes the common communion [20]. This view maintains that both the bread and wine, and the body and blood of Christ, are present simultaneously.

The Anglican tradition, as outlined in the Thirty-Nine Articles of Religion, describes the Supper of the Lord as "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" [16]. For those who "rightly, worthily, and with faith, receive the same," the bread is "a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ" [16]. This formulation allows for a range of interpretations regarding the precise nature of Christ's presence, from a more spiritual reception to one that leans closer to the Lutheran understanding, while generally rejecting transubstantiation.

Other Protestant traditions, such as many Baptists and other nonconformist groups, often emphasize the symbolic nature of the elements, viewing the Lord's Supper primarily as a memorial of Christ's sacrifice and an act of spiritual communion. John Gill, a Baptist commentator, interprets 1 Corinthians 10:17 to mean that believers, though many, become "one bread and one body" with Christ and with each other through their communion with him, being "incorporated together" [17]. Matthew Henry, a Nonconformist commentator, highlights the spiritual discernment required, urging believers to "judge you what I say" regarding the spiritual implications of partaking [15]. For these traditions, the focus is on the spiritual fellowship with Christ and with other believers that the ordinance signifies and fosters [2, 7, 8]. The act is a remembrance of Christ's death until he comes again [1, 4].

Despite these differences, there are areas of common ground. All traditions agree that the Lord's Supper is an ordinance instituted by Christ Himself on the night of His betrayal [1, 3, 4]. It is universally understood as a means of grace, intended to strengthen believers' faith and their union with Christ [11]. The Apostle Paul's words in 1 Corinthians 10:16, "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" are foundational for all discussions [5, 6]. This passage indicates a profound connection between the elements and Christ's body and blood, even if the nature of that connection is debated. Furthermore, there is agreement that unworthy participation can lead to judgment [4, 11, 14]. Augustine, a significant patristic voice, noted that the sacrament itself can be taken by some to life and by some to destruction, but the "thing itself, of which it is the sacrament, is for every man to life" [21].

The divergence in understanding what is received at the Lord's Table often stems from differing hermeneutical approaches to biblical texts, particularly the words of institution ("This is my body," "This is my blood") and John 6:53-58, where Jesus speaks of eating His flesh and drinking His blood [13]. Some traditions interpret these statements literally, leading to doctrines of real physical presence, while others interpret them metaphorically or spiritually, emphasizing a real spiritual presence or symbolic representation [13]. The historical context of theological development, including reactions to earlier controversies and philosophical frameworks, also plays a significant role in shaping these distinct doctrinal positions.

Sources

  1. 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”
  2. 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.”
  3. 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”
  4. 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”
  5. I Corinthians “I Corinthians 10:16 (KJV) — The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?”
  6. King James Version “[KJV] 1 Corinthians 10:16 — The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?”
  7. 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”
  8. 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”
  9. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 70: received in a whole way. We partake not of certain rights and privileges only, which have been secured for us by the breaking of his body and the shedding of his blood, but of the veritable substantial life of the beloved Immanuel Himself, as the fountain and channel by which alone all these benefits can be conveyed into our souls. We partake not of his divinity only, nor yet of his Spirit as separate from Himself, but also of his true and proper humanity. Not of his humanity in a separate form, his 657 flesh and blood disjoined from his ”
  10. Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 29 (part 2): which maintains a change of the substance of bread and wine, into the substance of Christ’s body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common sense, and reason; overthroweth the nature of the sacrament, and hath been, and is, the cause of manifold superstitions; yea, of gross idolatries. 7. Worthy receivers, outwardly partaking of the visible elements, in this sacrament, do then also, inwardly by faith, really and in”
  11. 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”
  12. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 69: of the 628 Lord’s Supper, that to which the whole service is directed, is the remembrance of Christ’s body devoted, and of his blood shed for the remission of our sins. This remembrance, however, cannot take place without true faith. And although the things of which the service is a memorial, are not visible or present after a visible or corporal manner, nevertheless believing apprehension and the assurance of faith renders them present in one sense to the soul of the believer. He has truly eaten the bread of Christ . . . . who believes o”
  13. John (Protestant academic) “Tyndale House on John 6:53: 6:53-58 eat the flesh . . . drink his blood: Jesus answered the question the people asked (6:52). His words hinted at the Lord’s Supper yet to come (see Luke 22:19). Since “flesh and blood” was a Jewish idiom for the whole person, Jesus might have been calling people to consume him fully by completely believing in him. Some Christian traditions see the bread as Christ’s literal flesh broken for us and the wine as his literal blood poured out for us. Others take the meaning in purely spiritual terms. Either way, receiving communion means no less than embracing Jesus’”
  14. Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — TO THE CLERGY, CONCERNING CERTAIN PRESBYTERS WHO HAD RASHLY GRANTED PEACE TO THE LAPSED BEFORE THE PERSECUTION HAD BEEN APPEASED, AND WITHOUT THE PRIVITY OF THE BISHOPS. (part 2): partakers of the Lord's table and of the table of devils."(3) He who withholds these words from our brethren deceives them, wretched that they are; so that they who truly repenting might satisfy God, both as the Father and as merciful, with their prayers and works, are seduced more deeply to perish; and they who might raise themselves up fall the more deeply. For alth”
  15. 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 10:15: In this passage the apostle urges the general caution against idolatry, in the particular case of eating the heathen sacrifices as such, and out of any religious respect to the idol to whom they were sacrificed. I. He prefaces his argument with an appeal to their own reason and judgment: "I speak to wise men, judge you what I say, Co1 10:15. You are great pretenders to wisdom, to close reasoning and argument; I can leave it with your own reason and conscience whether I do not argue justly." Note, It is no dishonour to an inspired teacher, nor disadvantage ”
  16. 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.”
  17. 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 10:17: For we being many, are one bread and one body,.... The several members of the church of Christ; particular believers are indeed many, considered in themselves, in their own persons; yet by virtue of their union to Christ, which is manifested by their communion with him, they are one bread with him, the bread of life, and one body with his, signified by the bread; they are of one and the same mass and lump, they are incorporated together, they are flesh of his flesh, and one spirit with him: or they are one bread and body among themselves; as bread consists of ”
  18. 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”
  19. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Use or Receiving of This Sacrament in General, Art. 11: Article: Whether it is lawful to abstain altogether from communion? I answer that, As stated above (Article [1]), there are two ways of receiving this sacrament namely, spiritually and sacramentally. Now it is clear that all are bound to eat it at least spiritually, because this is to be incorporated in Christ, as was said above (Question [73], Article [3], ad 1). Now spiritual eating comprises the desire or yearning for receiving this sacrament, as was said above (Article [1], ”
  20. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 34 Now, forasmuch as the Mass is such a giving of the Sacrament,: 34 Now, forasmuch as the Mass is such a giving of the Sacrament, we hold one communion every holy-day, and, if any desire the Sacrament, also on other days, when it is given to such as ask for it. 35 And this custom is not new in the Church; for the Fathers before Gregory make no mention of any private Mass, but of the common Mass [the Communion] they speak very much. Chrysostom says 36 that the priest stands daily at the altar, inviting some 37 to the Communion and keeping back others. And ”
  21. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — CHAPTER VI. 41-59. (part 13): Lord's table it is taken, by some to life, by some to destruction: but the thing itself, of which it is the sacrament, is for every man to life, for no man to destruction, whosoever shall have been a partaker thereof. 16. But lest they should suppose that eternal life was promised in this meat and drink in such manner that they who should take it should not even now die in the body, He condescended to meet this thought; for when He had said, "He that eateth my flesh, anti drinketh my blood, hath eternal life," He forthwi”
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