LCMS Convention Workbook St. Louis, Missouri — 1983, Page 348

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348

THEOLOGICAL DOCUMENTS

The reasons for the practice of close Communion are often misun-
derstood by Christians who have been accustomed to an “open Commu-
nion” policy. tn a tract entitled “Why Close Communion?” the rationale
for the practice of clase Communion is explained in this way

So It is not that a Lutheran congregation wants to bar fellow-saints
from the blessings of the Eucharist when they practice Close Commu-
nion It is mot that they want to be separatistic, or set themselves up as
tudges of other men The practice of Close Communion is prompted
by love and 1s Dorn of the heartfelt conviction. on the basis of Scripture
alone. that we must follow Christ's command. This means refusing the
Lord's Supper to those whose belief 1s not known to us It 1s not show-
Ing fove to allow a person to do something harmful. even though he
may think itis for his own good. It also means if they are members of a
Christian body which departs trom the tull truth of Scripture in some of
its doctrines. that we must not minimize the evil of this faise teacning
by opening our fellowship to any and all Christians who err in the
faith -

In keeping with the principle that the celebration and reception of
the Lord's Supper is a confession of the unity of faith. while at the same
time recognizing that there will be instances when sensitive pastorat care
needs to be exercised. the Synod has established an official practice
requiring “that pastors and congregations of The Lutheran Church—Mis-
sour! Synod, except in situations of emergency and in speciai cases of
pastorai care, commune individuals of only those synods which are now
In fellowship with us."** By following this practice whereby only those
Individuals who are members of the Synod or of a church body with
which the Synod is in altar and puipit fellowship are ordinarily com-
muned. pastors and congregations preserve the integrity of their witness
to the Gospel of Christ as it is reveaied in the Scriptures and confessed in
the Lutheran confessional writings

As the pastors of the church practice close Communion, much care
should be taken and energy expended in articulating the rationale of this
practice. An evangelical and winsome effort snould be made to present

Donala Dettrer Why Close Communion? Berkeley Calif 1955 p 14

* 1967 Res 2-'9 See also 1969 Res 3-18 and 198" Res 3-01 Cf Francis Pieper
Caristan Dogmatics lil p 381 Pieper begins nis discussion concerning who |s to be
acmitted to the Loras Supper by stating “Christian congregations and their pubic
servants are only the administrants and not ‘ords of the Sacrament On the one nang
tney are not permitted tc introduce Open Communion on the the other hand tney must
gvaro against denyirg tne Sacrament to those Christians for wnom Christ has appointea
To De sure. a heavy responsibility rests ON pastors in making decisions as they evaluate
tnose exceptional cases of pastoral care where persons who are members of denomina-
tans not in fellowsnip with the LCMS desire to receive the Lord s Supper However. part of
the pastors resporsiaitity +m Such Situations involves informing individuals desiring Com-
munion also of their responsibility regaraing an action wnicn identifies them with the
contessiona’ position of the church body to which the nost congregation belongs and

ier wilingness tc p ace themselves under the spintual care of tne pastor in that piace

ta
1

1 Is the reason for a Communion service consonant with the
Scriptural and Confessional meaning and intent of the Sacra-
ment? (ct. Ap XXIV, 68: FC SD VII. 59)

2. Will the sacrament be offered only to members affiliated or in
fellowship with The Lutneran Church—Missouri Synod in an
atmosphere where confessional integrity can be preserved?

b. The counsel of the District President should be sought.

c. Ahost congregation shouid be secured. and the pastorai adviser
should work closely with this congregation in making the neces-
sary preparations

d The celebrant at the service of Holy Communion should ordinar-
ily be the pastor of the host congregation

the Biblical ciaims. so that the church's posture does not appear to be a
mere institutional accruement. Procedures for admitting guests to the
Lord's Table should be such that the appearance of unknown communi-
cants at the altar is minimized as much as possibie.*

Further, the Office of the Keys is less than faithfully exercised when
admission to the Sacrament is granted to aii who come to the altar
regardless of their faith and congregational and/or denominationai affilia-
tion The practice of “open” Communion renders it difficult. if not impos-
sible, for church discipline to be exercised in a way that honors the
ministrations being carried out by the pastor{s} to whom the responsibil-
ity of spiritual care for a member of God's flock has been entrusted (Heb.
13:17: cf. John 20:22-23; Acts 20:27-28: 1 Cor. 41-2)

3. Extracongregational Services

The New Testament (1 Corinthians) assumes that Holy Communion
will be celebrated in a context where the faith and life of the
communicants is known. The congregationai setting, under norma!
circumstances. is the locus where the following. Scripturally mandated
Communion practices can be carried out in an evangelical manner and
In accord with the doctrines of church and ministry. and where the
mutual! responsibility of pastors and members to each other |s
safeguarded

a. God-pleasing participation in Holy Communion requires an un-
derstanding of the reality of the Sacrament sufficient to examine
oneself (1 Cor. 11:27-29}. This justifies the Lutheran practice of
youth and adult instruction prior to Communion

b. Further. the church has a Scripturai responsibility to refuse those
with adequate knowledge when they. without repentance.
engage !n public sin or in party spirit which denies the Gospel
(Matt 5:23-24: 1 Cor. 5:13)

c. Inasmuch as instruction and supervision are necessary concomi-
tants of Holy Communion, the church must exercise these
responsibilities in an orderly and evangelical fashion (1 Cor
14-40: Titus 1:5)

If under special conditions it is desired that an occasional transparo-
chial service be held, the foilowing steps would preserve the observance
of the above Scriptural guidelines and also provide for good order

a. Requests for extracongregational Communion services on a Cir-
cuit. District, Synodical level should be discussed first of all with
the pastoral adviser of the group. Consideration should be given
to these questions

* An announcement in the service folder may request those who wisn to commune
aS guests to speak with the pastor prior to the service Elders or ushers may de instructed
10 provide guidance to visitors regarding the Communion practices of their congregation
Members of the congregation should be instructed tc encourage reiatives and triengs to
indicate in advance their desire to commune

23

ill. Questions and Answers”

1. Is it proper for a Lutheran to attend the Lord's Supper at the altars of
churches not in doctrinal agreement with the church body of which
he:she 1s a member?

In accordance with the confessional! nature of participation in
the Lord's Supper (cf. pp 19—23), and in agreement with
Lutheranism’s historic position, it is inappropriate to attend the
Lord's Supper at non-Lutheran altars Since partucipation in Holy
Communion, Scripturally and confessionally understood. entails
agreement in the Gospel and all its articles. it would not be
appropriate to attend the Lord’s Supper in a church with which such
agreement is not shared

2. Is it proper to celebrate Communion as a device for furthering or
attaining pulpit or altar fellowship?
No. The Confessions rightly teach that Eucharistic feliowship 1s
a thankful celebration of that unity which God has bestowed in the
Gospel rather than a device to advance Chistian fraternity (Ap XXIV
68-69: cf. discussion above on pages 10—11 and 19—23)

3. Is tt appropriate to have Holy Communion in private homes or other
settings and at times other than Sunday's congregationai worship?
The early church often worshiped in the homes of its members
Similarly, many contemporary mission congregations originate in
the home of a consecrated layman. More important than the setting
is the manner in which the Lord’s Supper is celebrated. !f a mission
congregation finds a home the most suitable setting for worship, and
perhaps can only have a pastor come on Sunday night to celebrate
the Lord's Supper. then such a service surely would be fitting
At the same time, when groups within a congegation desire to
have Holy Communion in special settings. care should be taken to
avoid this practice. Dr. C. F. W. Waither’s counsel in this regard 's
well taken
in order that the Word of God may have full scope ina
congregation. the congregation should lastly tolerate no divi-
sions by way of conventicles. that is. of meetings for instruc-
tion and prayer aside from the divinely ordained public minis-
try. 1 Cor 11:18 Jas 3.1.1 Cor. 1229. Acts64 Rom 1015
How shail they preacn except they be sent?
ee
aaa
> The questions which fallow have Deen selected in response to the specific assign-
ment g:ven to the commission to deal with the questions of close Communion and extra-
congregational Communion services. and im response to inquires often received from
members of the Synod on other matters of concern
Thesis 25 in C F W Waithers Proper Form of a Lutheran Congregation in
Walther and tne Church trans Th Engelder (St Louis Concordia Publisning House
1938) p 10° also found in Selected writings of C F Ww Waltner Aug R Suelfiow Series
Eaitor Walther on the Church trans JonnM Drickamer .CPH 1981} p 140