LCMS Convention Workbook St. Louis, Missouri — 1983, Page 345

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THEOLOGICAL DOCUMENTS

with our human sense or reason Here we take our intellect Captive in
obedience to Christ. as we do in other articles also and accept this
mystery in no other way than by faith and as itis revealed in the Word
(FC Ep Vil. 42)

D. A Brief Excursus on Communion Practice in the Earty Church

Long before St. Augustine's City of God, the church fathers reflected
in their writings the conviction that the Christian community was in but
not of this world. They were convinced that God was best honored and
the church best served when this distinction was held before the faithful

Thus, in dealing with Communion practices. the fathers everywhere
underscored the tmportance of Preparing for the sacred meat and dis-
tancing oneself from the salads which the secularism of that day served
up The earliest reference to Communion practice. Didache 9. breathes
this spirit when it pointedly distinguishes between “the church” and “the
dogs”

As this piece fof bread] was scattered over tne hills and then was
Drought together and made one s0 jet your Church be brought
together trom the ends of tne eartn into your Kingdom For yours is
the glory and the power through Jesus Christ forever

You must not let anyone eat or rink of your Eucharist except
those baptized in the Lord’s name For in reference to this the Lord
said. ‘Do not give what is sacred to dogs ©

Indeed. as one reads further, this document from the early second
century distinguishes between those within the fellowship as to the times
when Communion couid be rightly received and those instances where
Communion would be improper

On every Lord's Day—nhis special day—come together ang break
bread and give thanks. first confessing your sins so that your sacrifice
May be pure Anyone at variance with his neighbor must not JOIN yOu.
unti! they are reconciled. lest your sacrifice be defiled For it was of this
sacrifice that the Lord said. Always and everywhere offer me a pure
sacrifice forlama great King. says the Lord and my name is marveled
at by the nations *

Its necessary to first “confess your sins.” so that one s participation
in the Eucharist might be “pure " Itis also required that no lurking grudge
within the heart of the believer protane the Holy Supper.

As one moves from this earliest material into the subsequent patris-
tic literature. there 's great continuity in theological! attitude and empha-
sis. Repeated comments on the administration of Holy Communion sup-

Early Carstar Fatners trans ana ed Cyr Aicnarasor in The Ldrary of
Crr sian Classics Vol + .Philadeipnia The Westminster Press 1953: 9 175
ford op 178

really present in the Supper of our Lora under the form of bread and
wine ang are there distributed and received The contrary doctnne is
therefore rejected /AC X)

3. The Lord's Supper strengthens faith

Thus the Lord's Supper was instituted in the church so that as this
Sign reminds us of the promises of Christ the remembrance might
strengthen our faith and we might pubiicly confess our faith and an-
nounce the blessings of Christ. as Paul Says (1 Cor 1126). As often as
you do this you prociaim tne Lord's death ‘Ap IV. 210)

4 The Lord’s Supper imparts power for Christian living

For nere in the Sacrament you receive from Christ S$ lps the
forgiveness of sins. which contains and conveys God's grace and Spirit
with all his gifts protection. detense, aNd power against death and the
devi! and all evils ‘LC V. 70)

5. The Lord’s Supper is an act of thankful adoration

The principal use of the sacrament is to make clear that ternfied
consciences are the ones worthy of it and how they Ought to use it

There is also a sacrifice since one action can nave several
Ourposes Once faith nas Strengthened a conscience to see its
liberation from terror. then it really gives thanks for the blessing of
Chnist's suffering It uses the ceremony itself as praise to God. as a
demonstration of its gratitude. and a witness of its high esteem for
God's gifts Thus the ceremony becomes a sacrifice of praise Ap XXIV
73-74)

6 The Lord's Supper is a celebration of Christian fettowship

After the Last Supper. as he was about to begin his bitter passion
Nd death for our sin. in this sad last hour of his fife. this truthful and
almighty Lord. our Creator and Redeemer Jesus Christ. selected nis
words with great deliberation and care in ordaining ana instrtuting this
most venerable sacrament. which was to be observed with great rever-
ence and obedience until the end of the world and Which was to be an
abiding memorial of his bitter passion and death and of ai! his btess-
tings. a Seal of the new covenant. a comfort for all Sorrow:ng hearts. and
a true bond and union of Christians with Christ their head and with one
another (FC SO Vil. 44)

Port a restrictive admission policy with respect to Eucharistic fellowship

Two themes run throughout the patristic treatises and tracts First, a
life which manifests clear rebellion against the Gospel by “willful and
gross” sins constitutes a wali to God-pleasing fellowship Secondly
teaching which detracts from Christ's Person and work or fails to heed
His voice in the Prophetic and apostolic Scriptures is similarly regarded
as a fracture of fellowship.”

An excellent summary of the church fathers writings relative to Com-
munion practices is given in Werner Elert’s Eucharist and Church Fellow-
Ship in the First Four Centuries. This Study repeatedly demonstrates that
the early church perceived Communion fellowship as confession of a
common faith. It was unthinkable from their perspective. that one who
taught faise doctrine could be admitted to the Lord's Table. *

E. The Contessional Witness

The Lutheran Confessions are a superb repository of Biblical
exposition and teaching concerning the Lord’s Supper. Our symbols
dwell at length on the manitotd benefits of Holy Communion

!. The Lord's Supper offers and conveys forgiveness of sins

By tnese words forgiveness of sins. life. and Salvation are giver to
us in the sacrament. for where there is forgiveness of sins. there are
also life and salvation (SC VI. 6)

The people are also admonished concerning the value and use of
the sacrament and the great consolation it offers to anxious con-
sciences. that they may learn to believe In God and ask for and expect
whatever 1s good from God ‘AC XXIV. 7)

2. The Lord's Supper offers the truly present body and blood of
Christ

It is taugnt among us that the true body and blood of Chrrist are

Onger Contra Celsum il 51 *0 Yertuinar De Praescr:iptione Haereticorum
411 ff Cyril of Jerusalem Carecheses Mystagogicae. | 4
* Werner Etert Eucnarist and Church Feliowsnip in tne Frst Four Centuries St
Louis Concordia Pupiishing House 1966) 9 133 The procedure of excluding the
neretics trom the Eucharist meant that tM early Church haa devised a means of dealing
with the anonymous heretic The jocal congregation or bisnoc personally could indeec
impose tne regular restrictions But the anonymous heretic particularly the laymar was
not known locally As a defense against this sort of thing the church developed a system
of written credentials that were presented In tme year 306. the Counc! of Elvira used tne
term letters of feilowship "These were cerificates intended tor travelers to give proof of
their identity as they came to another Dlace and there sought to participate in tne
celebration of tne Eucharist The Counc. of Carthage :345—48) rected that no person
grerical OF lay Could commune in anotner congregation without a letter trom his bisnor
Tw things were :nvoived in these cevtit.cates or letters first a deciaration that there was
NO IMpecimenttcoamans being received ang that he enjoyed tu. Church fellowship in his
nome congregation trereby permitting nis admission to the celebration of the Euchar-st
and secondly by presenting his certticate re came unger the care of the bishop of the
new congregation

Il. Practice of the Lord's Supper

A. Protogue

How does one address the many practical questions that arise in
Conjunction with the celebration of Holy Communton? As Lutherans we
approach such a task froma unique theological posture. In submitting to
the full authority of Holy Scripture as correctly expounded in the Luth-
eran Confessions. Lutheranism avoids both that iegalism which negates
the Gospel by binding consciences with human ordinances (Galatians)
and that libertarianism which would destroy good order in the church
{1 Corinthians)

A marvelous treatment of the perimeters of evangelical practice is
set forth in the Formula of Concord. its tenor will be assumed in our
subsequent discussion

We further believe. teach. and confess that tne community of God
In every place and at every time nas the night. authority. and power to
change. to reduce. or to increase ceremonies according to its cir-
cumstances. as long as it does so without frivolity and offense but in an
orderly and appropriate way as at any time may seem to be most
Profitable. beneficial. and salutary for good order. Christian discipline.
evangelical decorum. and the edification of tne church Paul instructs
us how we can with a good conscience give In and yield to tne weak in
faith in such externat matters of indifference (Rom 14) and demon-
Strates it by his own example ‘Acts 16.3. 21.26. 1 Cor 9 10) (FC SO X
9)

8. Practice in Accord with the Words of Institution

1, Consecration

Its clear from our review of the Scriptural passages and their con-
fessional exposition. that the church must follow the Lord's guidance in
speaking the Words of Institution over the elements in Holy Communion
{1 Cor. 11 23-26)

Thus the pastor seeks to “do this” in accord with the Lord's instruc-
bons (1 Cor. 11:24-25). It would not be Proper. then. to distribute the
bread and wine as the Sacramentaily present body and biood of Jesus
without first Pronouncing Jesus words over the elements * Nor, if the

Hermann Sasse writes Pernaps nothing reveals the profound aiHerence between
Lutner’s and 2wingli s understanding of the sacramental words more than the fact that for
Luther and the Lutheran Church the words of INSUTUTION Nave always Deen aiso the words
of consecration. while Zwingl: and alt Reformed churches reyect the dea that the elements
are consecrated by reciting the words of Christ’ 1 Tavs 4s My Body D 164) In keeping with
the centrality of the sacramentai verba the consecration should be Spoken over ail tne
elements To separate by distance or iituegical action a portion of the bread or of the wine

i)