# LCMS Convention Workbook_St. Louis Missouri_2001_S366
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

366 THEOLOGICAL DOCUMENTS—COMMISSION ON THEOLOGY AND CHURCH RELATIONS

tory statement: “we unanimously reject and condemn all the fol-
lowing errors, which are contrary and contradictory to the doctrine
set forth above and to our simple faith and confession about
Christ’s Supper” (FC Ep VII, 21; Tappert, 484).

It is crucial at this point, however, to expand on what is in-
cluded in “the genuine faith” by which communicants worthily re-
ceive the Supper. One view which is present also in the LCMS
holds that “genuine faith” refers only to saving faith in Christ as
Savior, the faith that all Christians possess even though they may
also believe wrongly about other articles of Christian truth, includ-
ing the doctrine of the Eucharist itself. But the Confessions them-
selves make it clear what is meant by “the genuine faith” that is re-
quired of all who would commune worthily.

Genuine faith includes faith in the Eucharist itself, namely, that
there the true body and blood of Christ are offered to all and are
received orally together with bread and wine by all who eat and
drink. All who commune should hold to this teaching." Luther in
the Large Catechism introduces the article on the Sacrament of the
Altar with these words:

As we treated Holy Baptism under three headings, so we musi deal with

the second sacrament in lhe same way, stating what it is, what its bene-

fits are, and who is to receive it. All these are established from the

words by which Christ instituted it. So everyone who wishes to be a

Christian and go to the sacrament should be familiar with them. For we

do not intend to admit to the sacrament and administer it to those who

do not know what they seek or why they come. (LC V, 1-2; Tappert,

447; emphasis added)

Also in the Large Catechism, Luther writes:

We have briefly considered the first part, namely, the essence of this

sacrament. Now we come to ils power and benefit, the purpose for

which the sacrament was really instituted, for it is most necessary that
we know what we should seek and obtain there. This is plainly evident
from the words just quoted, “This is my body and blood, given and
poured out for you for the forgiveness of sins.” In other words, we go to
the sacrament because we receive there a great ireasure, through and in

which we obtain the forgiveness of sins. (LC V, 20-22; Tappert, 449)

Especially noteworthy are Luther's words, “it is most necessary
that we know what we should seek and obtain there.” What is
sought is the “great treasure,” the body and blood of the Lord Jesus.
What is obtained is the great benefit that flows from Christ’s body
and blood, namely, “the forgiveness of sins.” Luther makes this
point explicit and expands upon it:

Here again our clever spirits conlort themselves with their great learning

and wisdom, bellowing and blustering, “How can bread and wine for-

give sins or strengthen faith?” Yet they know that we do nol claim this
of bread and wine—since in itself bread is bread—but of that bread and
wine which are Christ's body and blood and with which the words are
coupled. These and no other, we say, are the treasure through which
forgiveness is ohtained. This treasure is conveyed and communicated
to us in no other way than through the words, “given and poured out
for you.” Here you have both truths, that it is Christ's body and blood
and thal these are yours as your treasure and gift. (LC V, 28-29; Tap-

pert, 449)

The Small Catechism says, “...but he is truly worthy and well
prepared who believes these words: ’for you’ and ’for the forgive-
ness of sins’” (SC VI, 10; Tappert, 352; emphasis added). Luther,
author of both Catechisms, teaches that the faith that enables one to
commune worthily includes faith that believes in the scriptural doc-
trine concerning both what the Eucharist is and the benefits that it
offers. One final citation from the Large Catechism helps to show
that this is the case:

So far we have trealed ihe sacrament from the standpoint both of its

essence and of its effect and benefit. It remains for us to consider who it

is that receives this power and benefit. Briefly, as we said above con-
cerning Baptism and in many other places, the answer is: It is he who
believes what the words say and what they give. ... But he who does
not believe has nothing, for he lets this gracious blessing be offered to
him in vain and refuses to enjoy it. The treasure is opened and placed at
everyone’s door, yes, upon everyone's lable, bul it is also your respon-

2001 Convention Workbook

sibility to take it and confidently believe that it is just as the words tell
you.

This, now, is the preparation required of a Christian for receiving
this sacrament worthily. (LC V, 33, 35-36; Tappert, 450)
Accordingly, we insist and confess that the “genuine faith” re-
quired for receiving the Eucharist worthily includes a proper un-
derstanding of and faith in what the Sacrament is, that is, in the
doctrine of the real presence of Christ’s body and blood in and
under the sacramental elements of bread and wine. It might be
noted at this point, moreover, how closely Luther’s understanding
corresponds to the traditional and primary understanding (offered
in part one of this study) of Paul’s phrase “discerning the body.”

“Christians as Individuals” Can Commune Unworthily

If it is true that the “genuine faith” by which one communes
worthily includes a right understanding of and faith in the nature
and essence of the Eucharist itself, then it also follows that Chris-
tians themselves can stand in danger of receiving the Lord’s Supper
in an unworthy manner and thereby receive God’s judgment. This
point was established in the exegesis of 1 Cor. 1 1:17—34 above, but
it is important also to understand the Confessions’ teaching on this
matter. The clearest statement to this effect comes from Article
XXIV of the Augsburg Confession on “The Mass”:

Then when our preachers preached about these things and the priests

were reminded of the terrible responsibility which should properly con-

cern every Christian (namely, that whoever uses the sacrament un-
worthily is guilty of the body and blood of Christ), such mercenary

Masses and private Masses. . .were discontinued in our churches. (AC

XXIV, 12-13; Tappert, 57)

The crucial fact that Christians may also commune unworthily
and to their judgment must be further established in light of the
false opinion mentioned above that all confessing Christians should
be admitted to the Lord’s Supper. Passages from Article VII of the
Formula of Concord (Epitome and Solid Declaration) such as the
following are often put forward in support of this position:

8. We believe, leach, and confess that there is only one kind of un-
worthy guest, namely, those who do not believe. Of such it is written,
“He who does not believe is condemned already” (John 3:18). The un-
worthy use of the holy sacrament increases, magnifies, and aggravales
this condemnation (I Cor. 11:27, 29).

9. We believe, teach, and confess that no genuine believer, no mal-
ter how weak he may be, as long as he retains a living faith, will re-
ceive the Holy Supper to his condemnation, for Christ instituted this
Supper particularly for Christians who are weak in faith but repentant,
to comfort them and to strengthen their weak faith.

10. We believe, teach, and confess that the entire worthiness of the
guests at this heavenly feast is and consists solely and alone in the most
holy obedience and complete merit of Christ, which we make our own
through genuine faith and of which we are assured through the sacra-
ment. Worthiness consists not at all in our own virtues or in our internal
and exlernal preparations. (FC Ep VII, 18-20; Tappert. 484)

These paragraphs of FC VII must not be understood apart from
their historical context. The Formula is addressing itself to a terri-
torial church united around the Lutheran Confessions. Statements
such as “ the entire worthiness of the guests at this heavenly feast is
and consists solely and alone in the most holy obedience and com-
plete merit of Christ, which we make our own through genuine
faith and of which we are assured through the sacrament” (quoted
above) must be read over against the negative statement to which
they are opposed. So, the next sentence in FC VII reads, “Worthi-
ness consists not at all in our own virtues or in our internal and ex-
ternal preparations.” Not our virtue or preparations, but Christ’s
merit. This contextualized statement, then, does not contradict the
teaching found elsewhere in the Confessions and discussed above.
“Faith in these words” includes a divinely-given proper under-
standing of what the Lord’s Supper is and gives, an understanding
that the Reformed confessions explicitly reject.