LCMS Convention Workbook St. Louis, Missouri — 2016, Page 179

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IV. THEOLOGICAL DOCUMENTS­­—COMMISSION ON THEOLOGY AND CHURCH RELATIONS

Missouri Synod (LCMS) which also practice closed Communion are welcome to receive
Communion at this altar.
Comments: This statement takes to heart the importance of preventing harmful reception of the
Sacrament. Its tone is one of stern warning addressed only to visitors with no guidance for
members. No mention is made of the nature of the Sacrament as Christ’s body and blood or of
his promise of forgiveness or the opportunity of strengthening one’s faith. Communion
participation is seemingly based entirely on being a member of an LCMS congregation—and
only some of them (those that practice closed Communion in the manner that this congregation
practices it). Since no attention is given to repentant self-examination or to faith in Christ’s
words of promise, this statement may actually foster unworthy communing.

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confession (beliefs) differing from that of this congregation (that is, belong to another church
body or denomination) and yet desire to receive the sacrament, will want to first speak with the
pastor before communing. As a courtesy, guests from sister congregations of the LCMS or from
congregations of the American Association of Lutheran Churches (AALC) are also asked to
introduce themselves to the pastor before communing.

Statement 3

Comments: This statement speaks about the nature of the Sacrament, its benefits, and its
churchly character as a confession of faith by the assembly. While indicating the benefit of the
Sacrament, it gives greatest attention to the potential that the Supper can be received to the harm
of individuals. It asks all those who are visiting to speak with the pastor, identifying those who
share the same beliefs as the congregation and urging pastoral counsel for the uninstructed,
doubtful, or those with other beliefs. While referring to all “who commune at our altar,” it does
not directly address the importance of repentant faith for every communicant.

The Communion Confession

Statement 518

I believe that I am a sinner. I repent of my sin and ask God’s forgiveness. With his help I will
amend my sinful life. I believe that Jesus Christ is my only Lord and Savior from sin, Satan, and
death. I believe that the risen Christ is really present in the Sacrament and, under the form of the
bread and the wine, I receive his true body and blood for the forgiveness of my sin and the
strengthening of my faith and life. I resolve to dedicate my life to the service of my Lord by
regular group worship, sacrificial giving, thankful living, and sharing the Gospel with others.17

A Christmas Communion Statement: The coming of Christ in the flesh at Bethlehem was a
concrete outward act of God in humble means that was despised by the world. The flesh and
blood coming of Christ in the sacrament is also a concrete outward act of God in humble means
that can be despised. Rather than despise it, however, God would have us delight in it! With deep
thankfulness for His gifts to us here we also express our deep desire to celebrate it according to
God’s Will. As this includes oneness in the faith we confess (doctrine), guests who desire to
commune are asked to speak with the pastor before the service.

Comments: This statement invites thoughtful self-examination. It addresses the nature of the
Sacrament and speaks of its benefit, the forgiveness of sins. While personal faith is emphasized,
there is no mention of being baptized. Unaddressed as well is the matter of the Sacrament as
confession of faith and thus, its churchly character and its intent toward unity. While thoroughly
individual in nature, the statement also misses important individual needs. It leaves unanswered
the questions or concerns of an individual with a troubled conscience too weak to make bold
resolutions or fearful that he can give sacrificially enough, be thankful enough, or share the
Gospel often enough. It may then keep such persons away from an acknowledged source of
strengthened “faith and life.” Similarly, the individual with uncertain beliefs or doubts is left
without any guidance or invitation to seek the aid and counsel of a pastor. Lastly, individuals
whose beliefs are inconsistent with or contrary to the congregation’s confession in areas other
than the Supper—Baptism, for instance—are left to assume that such differences pose no
obstacle to the unity of the altar.
Statement 4
The Lord’s Supper: God’s Word teaches the real presence of Christ’s body and blood invisibly
in, with and under the bread and wine for the forgiveness of sins. We take seriously the spiritual
care of those who commune at our altar. The Word of God states that no one offend against
Christ and His Word by denying His true presence and its promise and seal of forgiveness.
Because those who eat and drink our Lord’s body and blood unworthily do so to their great
harm (see 1 Cor. 11:27-29), and because Holy Communion is a confession of what is taught and
believed at this altar (1 Cor. 11:26), any who are not yet instructed, in doubt, or who hold a

Comments: This seasonal announcement addresses the nature of the Supper with a beautiful link
between the Incarnation and the Sacrament. The statement is helpful for members and guests
alike. Little further teaching about the Lord’s Supper or its benefit is provided, but unity of
confession is emphasized together with the need for guests to speak to the pastor before
communing.
Statement 6
An Easter Communion Statement: In the Lord’s Supper, the Risen Christ is at once the Giver and
the Gift! By His promise His very body and blood are really present; and thereby we come into
immediate contact with the exalted Christ! As we do so, witness is also given to oneness in
doctrine by those who receive the Sacrament together. For this reason, we practice close(d)
Communion and kindly ask guests to speak with the pastor before the service.
Comments: Once again a seasonal connection to the Sacrament is made that is helpful for all
who read it. The presence of Christ’s body and blood in the Supper is affirmed, but without
specific mention of the benefit of forgiveness. Oneness in doctrine is emphasized and guests are
again asked to speak to the pastor.

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CONCLUSION
The foregoing examples and comments are not provided to point fingers, chide, or be picayune.
The purpose is to illustrate how theological components underlying the CTCR’s model statement
can be used for evaluative purposes. Moreover, the Model Communion Statement itself is by no
means perfect. It neglects to mention Baptism. Further, it could have clarified “who hold[s] a
confession different from the congregation and LCMS by mentioning membership in a different
church body. It could also clarify those “not yet instructed” as those who have not been
confirmed or admitted to communion at their home congregations.
In addition, the Model Communion Statement is most directly pointed toward the visitor and is
seemingly less helpful for the self-examination of member communicants. The CTCR recognizes
that the focus of Communion statements tends overwhelmingly to be toward non-member guests
or visitors. We acknowledge that this tendency is perfectly understandable, given the fact that
there is so much variety among Christians and also within the LCMS on the question of who
should be invited to commune. Nevertheless, the matter of admission to the Supper should not be
so heavily focused on one particular problem (a problem that is by definition going to involve
only a small number of visitors) that it may neglect the weightier reality that all who commune
are called to be worthy and well-prepared.
It is the CTCR’s hope that the guidelines provided here will help our pastors and congregations
toward the goal of unity in our understanding of the Lord’s Supper and in local practices that are
in keeping with that teaching. This indeed would mean that Communion statements should be
carefully considered and crafted in a way that is consistent with our theology. But the CTCR also
emphasizes that as helpful as a well-crafted, doctrinally sound Communion statement may be, it
cannot replace pastoral care. Indeed, perhaps the single most helpful “Communion message” for
guests that is consistent with Lutheran teaching and practice is that they should speak with the
pastor before communing. (Of course, this means that the pastor needs to find ways to make
himself available for this important responsibility.) In that way the pastor can, on a personal
level, exercise his responsibility as a steward of Christ’s mysteries (1 Cor 4:1) to provide the sort
of spiritual care implied by the confessional term, “examination.” The pastor is called to care for
the soul. In gentle, loving interaction with visitors who inquire about participation in the Supper,
he can provide spiritual care to them. Yet, this care for souls is not for visitors alone. Ongoing
teaching and preaching about the Sacrament—its nature, benefits, and confessing character—is
far more important than any written announcement. Such proclamation is pastoral care for a
church’s members and will not only help them rightly to commune, it will also help them to
assist in spiritual care for others as they invite guests to worship, explain Lutheran convictions
and beliefs to their visiting family members and friends, and encourage them to take Communion
and confession to heart.

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4
The term “real presence” has come into common use among Lutherans to describe what is distinctive about
Lutheran teaching on the Lord’s Supper. We should recognize, however, that while there is a Lutheran
understanding of Christ’s real presence—namely, his bodily sacramental presence in the bread and wine—other
Christians also refer to the “real presence” of Christ in the Sacrament but mean something different. As an Anglican
theologian quipped recently: “A spiritual presence is still a real presence.” This document therefore avoids that term.
See Albert B. Collver, “‘Real Presence:’ An Overview and History of the Term,” Concordia Journal (2002): 142–
159. “Everyone seems to affirm some kind of doctrine of the real presence. Luther taught the real presence. Calvin
taught the real presence. The Reformed Church teaches the real presence. The Roman Catholic Church teaches the
real presence. The Anglican Church teaches the real presence. The great accomplishment of the ecumenical
discussions in the twentieth century was the recognition that, despite whatever has been the historical teaching of a
particular confession of the Lord’s Supper, everyone in fact confesses the real presence. This is made clear in the
Baptism, Eucharist, Ministry (B.E.M.) document of 1982. All Christian churches that accept the B.E.M. document
indeed confess the real presence. What then is the real presence? B.E.M. does not provide us with an answer, but
simply assures us that everyone confesses the real presence. This assurance of the real presence suggests that there
are no remaining obstacles (or at least no insurmountable obstacles) which hinder Eucharistic fellowship among the
church bodies.” (Collver 143.)
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It should be noted that while the Model Communion Statement does not make explicit mention of Holy Baptism,
our Lord’s clear words that to be his disciple one is to be baptized “in the name of the Father and of the Son and of
the Holy Spirit” (Matt 28:19) and his promise, “Whoever believes and is baptized shall be saved” (Mark 16:16)
remind us that the Supper he gives is for those who through baptismal faith are his disciples.

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Mt 26:26-28; Mk 14:22-24; Lk 22:19-20; 1 Co 10:16; 11:23-25.

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Note the sacrificial atonement emphasized in our Lord’s words about the Supper as they are preserved by the
various NT authors: Mt 26:28b “poured out for many for the forgiveness of sins”; Mk 14:24 “poured out for many”;
Lk 22:19 “my body, which is given for you” and Lk 22:20 “This cup that is poured out for you”; 1 Co 11:24b “for
you.”
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Here as always faith alone receives God’s gracious promises (Rom 4:13-17; Gal 3:22).

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Although the language sounds harsh to our ears, those who are not baptized and believing disciples of our Lord
Jesus Christ are idolaters, having some god other than the one true God. Paul’s warning in 1 Co 10:14-22 then
applies. See also Hb 13:10, the passages in endnote 3, and the discussion in endnote 10.

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1 Co 11:27-32. Although this passage never says, in so many words, “you should not commune,” the unavoidable
implication of these verses is to call a halt to unworthy communing. Note that Paul is writing to fellow Christians
(“brothers” 11:33) with deep pastoral concern, seeking to show them what is wrong and to correct them. They are
under judgment and discipline (11:29-32). Yet, the purpose is not so much that they would not commune, but that
they would commune worthily, examining and judging themselves (11:28, 30) “so that we may not be condemned
along with the world” (11:32). Thus he distinguishes between judgment and condemnation: (v. 29) ὁ γὰρ ἐσθίων
και πίνων κρίμα ἑαυτῷ ἐσθίει και πίνει μὴ διακρίνων τὀ σῶμα; (v. 32) κρινόμενοι δὲ ὑπὸ [τοῦ] κυρίου
παιδευόμεθα, ἳνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. Not irrelevant to Paul’s warning is the one from Hebrews
10:28-31. There the writer warns of spurning the Son of God and profaning his blood. This risks the fearful reality
of condemnation: “fall[ing] into the hands of the living God.”
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1

Christian Dogmatics, vol. 3 (St. Louis: Concordia Publishing House, 1953), 381.

2

The report is available in hard copy from Concordia Publishing House or in electronic format at
http://www.lcms.org/Document.fdoc?src=lcm&id=411.

3

See Werner Elert, Eucharist and Church Fellowship in the First Four Centuries, Norman E. Nagel, trans. (St.
Louis: Concordia Publishing House, 1966).

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1 Co 5:6-13. See also the discussion in endnote 11.

11

1 Co 11:26.

13

1 Co 11:17-34. Jeffrey Gibbs shows that the “overt sin” in Corinth was moral in nature. Paul condemns those
guilty of the overt sin of a loveless attitude toward others, turning the Supper into a gluttonous, drunken gathering
while providing nothing for the poor who come later to the table. The underlying concern of Paul, however, is to
address the primary issue—the problem that these Corinthians are not discerning the Supper’s reality as Christ’s
bodily presence. See Gibbs, “‘The Body for the Body’: 1 Cor 11:17-34 and Pastoral Practice in the Local

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2016 Convention Workbook