Select the chatbot to be used by default when text is highlighted:




The following chatbots require pasting into the appropriate field before a response is given.







I. Holy Communion

1. Introduction: Holy Communion as Gospel Gift

Holy Communion, also called the Sacrament of the Altar or the Lord's Supper, is a central means of grace through which Christ gives forgiveness of sins, life, and salvation. It is not a symbolic memorial or a human offering to God, but Christ's gracious gift to His Church (Matthew 26:26-28) 1. Lutheran theology has consistently emphasized that the comfort of the Supper rests entirely on Christ's words of institution and promise, not on human devotion or explanation, as articulated by Hermann Sasse in his defense of the real presence 200.

2. The Divine Institution of Holy Communion

A. Instituted by Christ Himself

Holy Communion rests on the clear command and promise of Christ on the night He was betrayed (Luke 22:19-20) 2. Because Christ Himself institutes this Sacrament, its authority and efficacy are grounded solely in His Word. Lutheran dogmatic theology has consistently rejected any attempt to relocate the authority of the Supper into ecclesial power or human intention, emphasizing instead Christ's institution as decisive 200.

B. Given for the Church Until Christ's Return

The Church receives Holy Communion as a gift to be celebrated until Christ returns in glory (1 Corinthians 11:26) 3. This eschatological orientation underscores that the Supper belongs to the pilgrim Church living between the cross and the consummation, a theme frequently noted in classical Lutheran sacramental theology 201.

3. The Real Presence of Christ's Body and Blood

A. Christ Truly Present According to His Word

Jesus declares that the bread is His body and the wine is His blood (Matthew 26:26-28) 1. Faithful teaching confesses the real, bodily presence of Christ based on His words alone, without philosophical speculation. Sasse emphasizes that Lutheran theology confesses the presence because of Christ's promise, not because of a metaphysical theory 200.

B. Sacramental Union

In Holy Communion, Christ's body and blood are truly present in, with, and under the bread and wine (1 Corinthians 10:16) 4. This sacramental union preserves both the integrity of the elements and the certainty of Christ's presence. This formulation reflects the confessional Lutheran concern to remain faithful to Scripture while avoiding both rationalism and symbolic reduction 201.

4. The Gifts Given in Holy Communion

A. Forgiveness of Sins

Christ explicitly declares that His blood is given and shed for the forgiveness of sins (Matthew 26:28) 1. Holy Communion delivers the forgiveness already won by Christ on the cross. Lutheran theology consistently emphasizes that the Supper is Gospel, not law, because it gives forgiveness rather than demands sacrifice 200.

B. Life and Salvation

Where forgiveness of sins is given, there is also life and salvation (Romans 5:10) 5. Holy Communion strengthens faith by delivering these gifts in a tangible way, grounding assurance not in inward feeling but in Christ's external promise, a point strongly emphasized in Lutheran pastoral theology 201.

5. Holy Communion and Faith

A. Faith Receives What the Sacrament Gives

Faith trusts Christ's words and receives the gifts given in the Sacrament (John 6:51) 6. Faith does not create Christ's presence but receives it. Lutheran theology carefully distinguishes between the objective gift of the Sacrament and the subjective reception of its benefits, while maintaining that Christ is present regardless of the communicant's faith 300.

B. Warning Against Unworthy Reception

Scripture warns against receiving the Sacrament without discerning the body and blood of Christ (1 Corinthians 11:27-29) 7. This warning presupposes the real presence and calls communicants to repentance and faith. Pastoral theology within the LCMS has consistently stressed that this warning serves the Gospel by preventing harm, not by excluding repentant sinners 201.

6. Confessional Teaching on Holy Communion

The Lutheran Confessions clearly and repeatedly confess the real presence and the saving purpose of the Supper.

7. Pastoral Practice and Faithful Administration

A. Administration According to Christ's Institution

Holy Communion is administered with bread and wine, according to Christ's command (1 Corinthians 11:23-25) 8. Faithful administration resists innovations that obscure Christ's institution, a concern repeatedly raised in Lutheran sacramental theology 200.

B. Catechesis and Examination

Pastoral care includes instruction and examination so that communicants receive the Sacrament in repentance and faith (1 Corinthians 11:28) 9. This practice flows from the Church's responsibility to steward the mysteries of God faithfully (1 Corinthians 4:1) 10.

C. Communion Fellowship and Confession

Participation in Holy Communion is also a confession of shared faith and doctrine (1 Corinthians 10:17) 4. For this reason, Lutheran theology has historically linked altar fellowship with doctrinal unity, emphasizing both pastoral care and confessional integrity 201.

8. Holy Communion as Ongoing Source of Comfort and Strength

Holy Communion sustains Christians amid suffering, weakness, and temptation (Isaiah 55:1-3) 11. Christ promises that those who eat His flesh and drink His blood have eternal life (John 6:54) 12. Lutheran pastoral theology consistently presents the Supper as medicine for weak faith rather than a reward for spiritual maturity 200.

9. Conclusion: Holy Communion as Christ Given for Us

Holy Communion is Christ's gracious gift to His Church. In this Sacrament, Christ gives His true body and blood for the forgiveness of sins, life, and salvation. Faithful teaching and administration preserve the comfort of the Gospel by keeping Christ's words central and directing all trust to Him alone.

II. Holy Communion as Gospel Gift

1. Introduction: The Supper as Pure Gospel

Holy Communion, also called the Sacrament of the Altar, is given by Christ to His Church as pure Gospel. In this Sacrament, Christ gives His true body and blood for the forgiveness of sins, life, and salvation. Holy Communion is not a human sacrifice, memorial act, or expression of spiritual achievement, but Christ's gracious self-giving to sinners (Matthew 26:26-28) 1. Lutheran theology has consistently insisted that the comfort of the Supper lies entirely in Christ's words "given and shed for you," not in the worthiness or devotion of the communicant, a central emphasis in classical Lutheran sacramental theology 200.

2. The Divine Origin of Holy Communion as Gift

A. Instituted by Christ for Giving, Not Receiving

Holy Communion is instituted by Christ Himself on the night He was betrayed (Luke 22:19-20) 2. Christ does not command His disciples to offer something to God, but to receive what He gives. This one-directional movement from Christ to the sinner marks the Supper unmistakably as Gospel rather than law, a point repeatedly stressed in Lutheran dogmatics 201.

B. Christ's Words Establish the Gift

The efficacy of Holy Communion rests entirely on Christ's words of institution, not on human intention or ecclesial authority (1 Corinthians 11:23-25) 3. Lutheran theology confesses that where Christ's words are spoken according to His command, Christ Himself acts to give His body and blood for the benefit of sinners 200.

3. The Real Presence as the Heart of the Gospel Gift

A. Christ Gives What He Promises

Jesus declares that the bread is His body and the wine is His blood, given and shed for the forgiveness of sins (Matthew 26:26-28) 1. The Gospel character of the Supper depends on this real presence, since forgiveness is not an abstraction but is delivered through Christ Himself. Sasse emphasizes that removing the real presence removes the certainty of the gift 200.

B. Sacramental Union for the Sake of Sinners

In Holy Communion, Christ's body and blood are truly present in, with, and under the bread and wine (1 Corinthians 10:16) 4. This sacramental union ensures that communicants receive Christ Himself, not merely a reminder of Him. Lutheran theology consistently rejects attempts to explain this mystery philosophically, insisting instead on trusting Christ's promise 201.

4. The Gifts Given: Forgiveness, Life, and Salvation

A. Forgiveness of Sins as the Central Gift

Christ explicitly connects His blood with the forgiveness of sins (Matthew 26:28) 1. Holy Communion therefore delivers the forgiveness won by Christ on the cross. Where forgiveness is given, there the Gospel is present in its fullest sense, a point clearly articulated in the Lutheran Confessions 300.

B. Life and Salvation Flow From Forgiveness

Scripture teaches that reconciliation with God brings life and salvation (Romans 5:10) 5. Holy Communion strengthens faith by repeatedly delivering these gifts to those who struggle with sin, doubt, and weakness. Lutheran pastoral theology has long described the Supper as medicine for the sick rather than a reward for the strong 201.

5. Holy Communion and Faith

A. Faith Receives the Gospel Gift

Faith trusts Christ's words and receives what the Sacrament gives (John 6:51) 6. Faith does not make Holy Communion effective, nor does unbelief nullify Christ's presence. Rather, faith receives the benefits of the Sacrament as promised, a distinction carefully maintained in Lutheran theology 300.

B. The Warning Against Unworthy Reception

Scripture warns against receiving the Supper without discerning the body and blood of Christ (1 Corinthians 11:27-29) 7. This warning presupposes the real presence and serves the Gospel by calling sinners to repentance so that the gift may be received for blessing rather than harm. Lutheran theologians consistently stress that this warning protects the gift rather than undermines it 201.

6. Confessional Witness to Holy Communion as Gospel

A. Augsburg Confession

The Augsburg Confession teaches that the true body and blood of Christ are present and distributed in the Supper, rejecting all symbolic interpretations that diminish the Gospel character of the Sacrament (Augsburg Confession Article X) 301.

B. Luther's Small Catechism

Luther's Small Catechism clearly confesses that the Sacrament gives forgiveness of sins, life, and salvation through Christ's words, identifying the Supper as pure Gospel (Small Catechism, Sacrament of the Altar) 300.

C. Apology of the Augsburg Confession

The Apology defends the real presence and emphasizes the comfort the Sacrament gives to terrified consciences, explicitly rejecting any understanding of the Supper as a human work (Apology Article X) 302.

D. Formula of Concord

The Formula of Concord definitively confesses the real presence and rejects all teachings that deny Christ's true body and blood in the Supper, thereby safeguarding the Gospel promise attached to the Sacrament (Formula of Concord Solid Declaration Article VII) 303.

7. Pastoral Practice: Giving the Gospel Gift Faithfully

A. Faithful Administration According to Christ's Institution

Holy Communion is administered with bread and wine according to Christ's command (1 Corinthians 11:23-25) 3. Faithful administration preserves the Gospel by ensuring that Christ's gift, not human creativity, remains central 200.

B. Catechesis for Gospel Reception

Pastoral instruction prepares communicants to receive the Supper in repentance and faith (1 Corinthians 11:28) 8. Such catechesis does not turn the Supper into law but teaches how the Gospel gift is received rightly.

C. Communion as Ongoing Gospel Care

The Supper sustains the baptized throughout the Christian life, strengthening faith amid suffering and temptation (Isaiah 55:1-3) 9. Lutheran pastoral theology consistently presents frequent Communion as a means of ongoing Gospel care 201.

8. Conclusion: Christ Given for You

Holy Communion is Gospel in its purest form. In this Sacrament, Christ gives Himself for sinners, delivering forgiveness, life, and salvation. Faithful teaching and practice preserve the comfort of the Supper by keeping Christ's words central and directing all trust away from human worthiness and toward Christ alone. Thus the Church joyfully confesses Holy Communion as Christ's gracious gift, given and shed for us.

III. Holy Communion Instituted by Christ Himself

1. Introduction: Divine Institution as the Foundation of the Sacrament

Holy Communion rests entirely on the fact that it is instituted by Christ Himself. The Church does not invent, authorize, or modify this Sacrament. Christ establishes it by His own word and command on the night of His betrayal (Matthew 26:26-28) 1. Because Holy Communion originates in Christ's institution, its authority, validity, and comfort do not depend on human piety, ecclesial custom, or pastoral creativity. Lutheran theology insists that the certainty of the Sacrament flows directly from Christ's own words, a point consistently affirmed in classical Lutheran sacramental teaching 200.

2. The Historical Moment of Institution

A. Instituted on the Night of Betrayal

Holy Communion is instituted by Christ on the very night He was betrayed (1 Corinthians 11:23) 2. This historical setting is theologically significant. Christ gives His body and blood at the threshold of His suffering and death, demonstrating that the Sacrament is inseparably bound to His atoning work on the cross. Lutheran theology emphasizes that this timing reveals the Supper as a gift flowing directly from Christ's saving sacrifice 201.

B. Institution Within the Passover Context

Christ institutes Holy Communion during the Passover meal (Luke 22:15-20) 3. As the Passover commemorated deliverance through the blood of the lamb, Christ now establishes a new covenant meal centered on His own body and blood. This fulfillment underscores that Holy Communion is not a symbolic reenactment but the divinely instituted means by which Christ distributes the benefits of His redemptive work 200.

3. Christ's Command and Promise Establish the Sacrament

A. The Words of Institution as Creative and Performative

Christ's words "This is My body" and "This cup is the new covenant in My blood" do not describe a human action but accomplish what they declare (Matthew 26:26-28) 1. Lutheran theology confesses that Christ's words create and sustain the Sacrament wherever they are spoken according to His command. The Church therefore does not control the Sacrament but submits to Christ's institution and promise 201.

B. "Do This" as Command to Continue the Gift

When Christ commands, "Do this in remembrance of Me," He instructs the Church to continue distributing His gift until He comes again (1 Corinthians 11:24-26) 4. This command does not transform the Supper into a human work but safeguards Christ's ongoing giving to His Church. Lutheran dogmatics stresses that remembrance here is not mere mental recall but sacramental participation grounded in Christ's institution 200.

4. Christ as Both Host and Gift

A. Christ Gives Himself

In Holy Communion, Christ Himself is both the instituting Lord and the content of the Sacrament. He gives His true body and blood, given and shed for sinners (Luke 22:19-20) 3. The Gospel character of Holy Communion depends on this self-giving, which flows directly from Christ's institution rather than from ecclesial interpretation 201.

B. The Sacrament Belongs to Christ, Not the Church

Because Christ institutes Holy Communion, the Church is a steward, not an owner, of the Sacrament (1 Corinthians 4:1) 5. Pastors are called to administer the Supper faithfully according to Christ's command and words, neither adding to nor subtracting from His institution. Lutheran theology consistently warns that altering Christ's institution undermines the certainty of the Gospel gift 200.

5. Institution and the Real Presence

A. The Institution Requires the Real Presence

Christ's institution establishes that His body and blood are truly present and distributed in the Supper (1 Corinthians 10:16) 6. The Lutheran Confessions argue that denying the real presence contradicts Christ's own words and therefore rejects His institution. The real presence is not a later theological development but flows directly from Christ's instituting words 300.

B. The Institution Grounds Sacramental Certainty

Because Holy Communion is instituted by Christ Himself, communicants can be certain that they receive what Christ promises, regardless of personal feelings or spiritual strength. This objective certainty is central to Lutheran sacramental theology and pastoral care 201.

6. Confessional Witness to Christ's Institution

A. Augsburg Confession

The Augsburg Confession confesses that the true body and blood of Christ are present in the Supper and distributed to those who eat and drink, explicitly grounding this teaching in Christ's institution (Augsburg Confession Article X) 301.

B. Luther's Small Catechism

Luther's Small Catechism teaches that the Sacrament is instituted by Christ Himself for Christians to eat and drink, emphasizing that the power of the Sacrament lies in Christ's words, not in human devotion (Small Catechism, Sacrament of the Altar) 300.

C. Apology of the Augsburg Confession

The Apology defends the literal meaning of Christ's instituting words and rejects interpretations that reduce the Supper to a mere symbol, arguing that such views contradict Christ's institution (Apology Article X) 302.

D. Formula of Concord

The Formula of Concord firmly confesses that the words of institution mean exactly what they say and that Christ's institution must govern all teaching and practice regarding the Supper (Formula of Concord Solid Declaration Article VII) 303.

7. Pastoral and Catechetical Implications

A. Faithful Administration According to Institution

Pastors are bound to administer Holy Communion according to Christ's institution, using bread and wine and speaking His words (1 Corinthians 11:23-25) 2. Faithful administration protects the Gospel by ensuring that Christ remains the giver of the gift 200.

B. Teaching Confidence in Christ's Word

Catechesis directs communicants away from trust in their own preparation and toward confidence in Christ's instituting word (Romans 10:17) 7. The institution assures sinners that the Sacrament is given for them, even in weakness and doubt.

C. Guarding the Sacrament as Christ's Gift

Because Holy Communion belongs to Christ, pastoral care includes guarding the Sacrament from misuse while inviting repentant sinners to receive it for their comfort and salvation (1 Corinthians 11:27-29) 8. This guarding serves the Gospel by honoring Christ's institution rather than human judgment 201.

8. Conclusion: Christ the Instituting Lord

Holy Communion stands firm because it is instituted by Christ Himself. His words establish, preserve, and govern the Sacrament. The Church receives Holy Communion not as a human tradition but as Christ's ongoing gift to His people. Anchored in Christ's institution, the Sacrament delivers forgiveness, life, and salvation with divine certainty until Christ comes again.

IV. Holy Communion Given for the Church Until Christ's Return

1. Introduction: Ongoing Gift and Eschatological Promise

Holy Communion is a divinely instituted gift given by Christ to His Church to be received and celebrated continually "until He comes" (1 Corinthians 11:26) 1. This phrase underscores that the Sacrament is not a one-time event but an ongoing means of grace for the pilgrim Church living in the tension between the cross and the final consummation. Lutheran theology holds that the Lord's Supper sustains the faithful by giving Christ's true body and blood until the eschatological fulfillment when Christ returns in glory 200.

2. Scriptural Basis for the Continuance of Holy Communion

A. Christ's Command to "Do This Until I Come"

In instituting the Supper, Christ commands His disciples: "Do this in remembrance of Me" (Luke 22:19) 2 and Paul records this command with the explicit addition "until He comes" (1 Corinthians 11:26) 1. This clearly teaches that the Supper is to be administered regularly throughout the Church age as an ongoing proclamation of Christ's death and a means of receiving His gifts.

B. The Supper as a Proclamation of the Lord's Death

Holy Communion proclaims the Lord's death "until He comes" (1 Corinthians 11:26) 1. This proclamation serves as a visible and tangible reminder of the Gospel promises - the forgiveness of sins, life, and salvation - that sustain believers while they await Christ's return.

3. Theological Significance of the Supper's Continuance

A. Means of Grace for the Pilgrim Church

The Supper is a vital means of grace sustaining the Church through trial, temptation, and suffering until Christ's return (Isaiah 55:1-3) 3. Lutheran doctrine affirms that believers continually receive forgiveness and strength in Holy Communion, not by their own merit but through Christ's promise.

B. Eschatological Hope

By participating in Holy Communion, Christians receive a foretaste of the eternal feast in the new creation (Revelation 19:6-9) 4. The Supper points forward to the final consummation when Christ will come again to establish the fullness of His Kingdom.

C. Unity of the Church Through Time

Holy Communion unites the Church across time and space, connecting believers in all ages with Christ and one another in the one body (1 Corinthians 10:16-17) 5. This communion undergirds the Church's identity as the ongoing community awaiting Christ's return.

4. Pastoral and Liturgical Implications

A. Regular Administration of the Supper

Lutheran practice encourages regular participation in Holy Communion as a means of grace sustaining faith until Christ's return (Small Catechism, Sacrament of the Altar) 300. The Church fulfills Christ's command by faithfully administering the Supper to nourish the flock.

B. Teaching the Eschatological Dimension

Catechesis includes instruction on the Supper's eschatological promise and its role in the Church's life between Christ's first and second coming (Augsburg Confession Article X) 301. This teaching nurtures hope and perseverance.

C. Pastoral Comfort in Waiting

The Supper offers comfort to believers in the present age by assuring them of Christ's presence and promises, particularly amid suffering and death (Romans 8:18-25) 6. Pastoral care highlights the Supper's power to sustain faith until the final day.

5. Confessional Affirmations

A. Augsburg Confession

The Augsburg Confession teaches that the true body and blood of Christ are given and received in the Supper for the forgiveness of sins and life until Christ returns (Article X) 301.

B. Luther's Small Catechism

Luther's Small Catechism emphasizes that the Sacrament is given for the forgiveness of sins and strengthens faith "until death and the life to come" (Sacrament of the Altar) 300.

C. Formula of Concord

The Formula of Concord upholds the continuing use of the Sacrament as a means of grace and a promise of eternal life, rejecting all views that would limit or deny its ongoing necessity (Solid Declaration, Article VII) 303.

6. Conclusion: Christ's Gift for the Church's Journey

Holy Communion is a gift instituted by Christ and given to the Church as a means of grace to be received continually until Christ returns. It sustains faith, proclaims the Gospel, unites believers, and nurtures the eschatological hope of eternal life. The Church joyfully and faithfully administers this Sacrament, confident in Christ's promise to be present with His people until the end of the age.

V. Christ Truly Present in Holy Communion According to His Word

1. Introduction: The Real Presence Rooted in Christ's Instituting Word

The foundational teaching of the Lutheran Church - Missouri Synod (LCMS) regarding Holy Communion is that Christ is truly present in the Supper according to His own institution and promise. The reality of Christ's body and blood in, with, and under the bread and wine is not an inference, symbol, or mere remembrance but an objective gift established by Christ's clear words (Matthew 26:26-28) 1. This real presence is the Gospel given sacramentally for the forgiveness of sins, life, and salvation.

2. Scriptural Foundation of the Real Presence

A. Institution by Christ's Own Words

Christ's words at the Last Supper - "This is My body... This is My blood" - are the explicit institution of the Sacrament and declare His true presence (Mark 14:22-24) 2. Lutheran theology holds these words as authoritative, effective, and literal. The presence of Christ's body and blood is guaranteed wherever His words are spoken in the Sacrament according to His command (1 Corinthians 11:23-25) 3.

B. The Words as the Means of Presence

The real presence is not a human addition but flows directly from Christ's institution. The words "given for you" and "shed for you for the forgiveness of sins" establish the gracious distribution of Christ's true body and blood to the communicants (Luke 22:19-20) 4. The means of grace is therefore the spoken word combined with the visible elements.

3. Lutheran Confessional Affirmations

A. Augsburg Confession

The Augsburg Confession clearly confesses the real presence of Christ's body and blood in the Supper, rejecting purely symbolic interpretations (Article X) 300. It affirms that communicants truly receive Christ's body and blood for the forgiveness of sins.

B. Luther's Small Catechism

Luther's Small Catechism teaches that the body and blood of Christ are truly present and are given with the bread and wine (Sacrament of the Altar) 301. Faith rests on Christ's words, not on human reason or senses.

C. Formula of Concord

The Formula of Concord Solid Declaration unequivocally states that Christ's words "This is My body" mean exactly what they say. It rejects all false doctrines that diminish, spiritualize, or deny the real presence (Article VII) 302.

4. Theological Significance of the Real Presence

A. Objective Gift of Grace

Christ's true presence in the Sacrament is an objective reality, a divine gift that bestows forgiveness and strengthens faith (John 6:53-56) 5. This presence is not dependent on the worthiness of the recipient but solely on Christ's promise and institution.

B. Union with Christ

Communion with Christ's true body and blood unites believers intimately with Him and with one another in the one body of Christ (1 Corinthians 10:16-17) 6. This sacramental union sustains the Christian life and witness.

5. Pastoral and Catechetical Implications

A. Faith in Christ's Word

Pastoral care centers on directing believers to trust Christ's words rather than their own senses or feelings (Romans 10:17) 7. Catechesis emphasizes that faith receives Christ's body and blood in the Sacrament because He promises it.

B. Guarding the Sacrament's Integrity

The Church must guard the Sacrament against misunderstanding, abuse, or denial of the real presence, maintaining fidelity to Christ's institution and promise (1 Corinthians 11:27-29) 8.

C. Assurance and Comfort

The real presence assures the penitent sinner of forgiveness and life, offering comfort amid doubt and weakness (Psalm 34:8) 9. The Sacrament is a tangible means of grace and God's abiding presence.

6. Conclusion: Christ's True and Real Presence According to His Word

Christ's true presence in Holy Communion is the heart of Lutheran sacramental theology. Rooted in Christ's institution and promise, the real presence is not a mystery to be doubted but a divine gift to be received in faith. The Church continues to proclaim and administer the Sacrament faithfully, confident in Christ's words and presence until He returns.

VI. Holy Communion as a Sacramental Union

1. Introduction: Defining the Sacramental Union

Holy Communion as a Sacramental Union is the central Lutheran teaching that in the Lord's Supper, the true body and blood of Christ are united with the bread and wine by virtue of Christ's institution and promise. This union is unique, mysterious, and real, distinguishing Lutheran doctrine from symbolic or spiritual presence views. The bread and wine remain bread and wine, yet Christ's body and blood are truly present "in, with, and under" them (1 Corinthians 10:16) 1.

2. Biblical Foundation for the Sacramental Union

A. Institution by Christ's Words

Christ institutes the Supper by declaring, "This is My body" and "This cup is the new covenant in My blood" (Luke 22:19-20) 2. These words effect the real presence and union of Christ's body and blood with the elements.

B. The Presence of Christ's Body and Blood

Paul teaches that the bread and cup in Communion are the participation in the body and blood of Christ (1 Corinthians 10:16-17) 1. The "real presence" means Christ's true body and blood are given to believers sacramentally united to the bread and wine.

3. Theological Explanation of the Sacramental Union

A. Distinction from Other Views

Lutheran doctrine rejects:

Instead, the Sacramental Union teaches that Christ's body and blood coexist with the bread and wine without changing their substance (Formula of Concord, Solid Declaration, Article VII) 300.

B. The Union of Two Realities

The Sacramental Union is the personal union of Christ's body and blood with the bread and wine by the power of His Word and promise. This union is mysterious but certain and real. Christ's words are the "cause and reason" for this union, not human imagination or faith (Small Catechism, Sacrament of the Altar) 301.

C. Objective Means of Grace

The Sacramental Union makes Holy Communion an objective means of grace. Christ's body and blood are truly received and confer forgiveness of sins, life, and salvation, independent of the recipient's faith, though faith is necessary to receive these benefits (Romans 4:5) 3.

4. Pastoral and Catechetical Implications

A. Teaching Faith in Christ's Promise

The Church teaches believers to trust Christ's institution and words over their senses or doubts. Faith receives the true body and blood of Christ by the Sacramental Union through God's promise (Romans 10:17) 4.

B. Proper Reverence and Worthy Reception

Because the Sacramental Union makes Christ's body and blood truly present, the Church calls for worthy reception with repentance and faith (1 Corinthians 11:27-29) 5.

C. Comfort and Assurance

The Sacramental Union brings comfort and assurance to believers, promising forgiveness, renewal, and union with Christ and the Church (Psalm 34:8) 6.

5. Confessional Affirmations

A. Augsburg Confession

The Augsburg Confession confesses the real presence of Christ's body and blood in the Supper and rejects contrary views (Article X) 302.

B. Luther's Small Catechism

Luther's Small Catechism clearly teaches the Sacramental Union as the true presence of Christ in the Sacrament (Sacrament of the Altar) 301.

C. Formula of Concord

The Formula of Concord firmly defends the Sacramental Union, emphasizing Christ's real and personal presence united with the bread and wine (Solid Declaration, Article VII) 300.

6. Conclusion: The Sacramental Union as the Heart of

Lutheran Eucharistic Theology

Holy Communion as a Sacramental Union is the unique Lutheran confession that Christ's true body and blood are truly and personally united with the bread and wine by His Word and promise. This union is the means by which Christ offers forgiveness, life, and salvation in the Sacrament. The Church faithfully proclaims, administers, and receives this gift in faith, assured of Christ's real presence until He returns.

VII. Holy Communion Gives Forgiveness of Sins

1. Introduction: The Gift of Forgiveness in Holy Communion

Holy Communion is a means by which Christ gives the forgiveness of sins, central to the Gospel promise and the Church's administration of the Sacrament. Through the true body and blood of Christ received in, with, and under the bread and wine, believers receive the forgiveness won by Christ's atoning sacrifice on the cross (Matthew 26:28) 1. This forgiveness is a real, objective gift given by Christ Himself to His Church.

2. Biblical Foundation for Forgiveness in Holy Communion

A. Institution and Promise of Forgiveness

At the Last Supper, Christ instituted the Sacrament with the clear promise that His blood is "shed for the forgiveness of sins" (Matthew 26:28) 1. This gift is repeated in the apostolic teaching: "Do this, as often as you drink it, in remembrance of Me" (1 Corinthians 11:24-25) 2 assuring the continued giving of forgiveness.

B. Paul's Warning and Encouragement

Paul warns that receiving Communion unworthily is sin because it is a reception of judgment rather than grace (1 Corinthians 11:27-29) 3. Yet, for the repentant believer, Communion is the "cup of blessing" and the "bread of life" that strengthens faith and grants forgiveness (1 Corinthians 10:16) 4.

3. Theological Explanation: Objective Forgiveness Through the Sacramental Union

A. Forgiveness Is an Objective Gift

Forgiveness is not merely symbolic or a subjective feeling but a real, objective forgiveness given by Christ's true body and blood in the Sacrament (John 6:53-56) 5. The union of Christ's body and blood with the bread and wine assures the tangible bestowal of forgiveness.

B. Means of Grace and Faith

Holy Communion is a means of grace, where God delivers forgiveness through His Word combined with the Sacrament (Romans 4:5) 6. Faith is the instrument by which the believer receives this forgiveness (Ephesians 2:8-9) 7 though the forgiveness is freely given by Christ independently of the recipient's worthiness.

4. Confessional Lutheran Affirmations

A. Augsburg Confession

The Augsburg Confession affirms that the Lord's Supper is administered according to Christ's command and promise, granting forgiveness of sins through His body and blood (Article X) 300.

B. Luther's Small Catechism

Luther's Small Catechism teaches that Holy Communion grants forgiveness of sins to those who believe the words of Christ (Sacrament of the Altar) 301.

C. Formula of Concord

The Formula of Concord emphasizes that the body and blood of Christ are truly present and that communicants receive the real forgiveness of sins in the Sacrament (Solid Declaration, Article VII) 302.

5. Pastoral and Catechetical Implications

A. Teaching the Promise of Forgiveness

Pastors are to teach that the forgiveness offered in Holy Communion is sure and certain, grounded solely on Christ's institution and promise, not on human merit or feeling (Romans 10:17) 8.

B. Call to Repentance and Faith

Communicants are called to examine themselves, repent, and receive the Sacrament in faith, trusting in Christ's promise of forgiveness (1 Corinthians 11:28) 3.

C. Comfort and Assurance for the Penitent

Holy Communion provides comfort and assurance of forgiveness to believers, especially in times of doubt, sorrow, or spiritual struggle (Psalm 34:8) 9.

6. External Theological Insights

The Lutheran Confessions underscore the objective nature of forgiveness in the Sacrament and reject any subjective interpretation limiting forgiveness to a feeling or symbolic act 300,301,302. Lutheran scholars emphasize that Holy Communion conveys Christ's forgiveness as a tangible reality rooted in His promise and institution, distinguishing it from mere memorialism or symbolic presence (Pieper, Christian Dogmatics, vol. 3) 400. The pastoral application insists on proper catechesis to foster faith in Christ s true presence and forgiveness (Hendrix, Theology of the Eucharist) 401.

7. Conclusion: Forgiveness Given by Christ in Holy Communion

Holy Communion is the blessed Sacrament through which Christ truly gives the forgiveness of sins, life, and salvation. This forgiveness is an objective gift grounded in Christ's institution and promise, received by faith through the Sacramental Union. The Church faithfully administers this Sacrament as the Lord commands, confident that His forgiveness is truly given and received.

VIII. Holy Communion Gives Life and Salvation

1. Introduction: The Gift of Life and Salvation in Holy Communion

Holy Communion is a blessed Sacrament through which Christ gives believers life and salvation by the real presence of His true body and blood in, with, and under the bread and wine. This gift is the continuation of Christ's atoning work and His promise to believers, assuring them of eternal life and salvation now and forever (John 6:53-54) 1. It is the means by which faith is nourished and strengthened.

2. Biblical Foundation for Life and Salvation in Holy Communion

A. Christ's Words of Eternal Life

Jesus declares, "Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day" (John 6:53-54) 1. This promise clearly shows that Holy Communion is not only a remembrance but also a giving of eternal life.

B. Participation in Christ's Body and Blood

Paul teaches that the cup of blessing and the bread we break are participation in the body and blood of Christ, which conveys life to the believer (1 Corinthians 10:16-17) 2.

C. Promise of Salvation

The Lord's Supper is instituted as the "new covenant in My blood" (Luke 22:20) 3 signaling the forgiveness of sins, life, and salvation granted through Christ's sacrifice.

3. Theological Explanation: Life and Salvation as Objective Gifts in the Sacrament

A. Sacramental Union as the Means of Life

By virtue of the Sacramental Union, Christ's true body and blood are united with the bread and wine, making Holy Communion a tangible means by which Christ imparts life and salvation (Formula of Concord, Solid Declaration, Article VII) 300.

B. Objective Means of Grace

Holy Communion is an objective means of grace whereby Christ delivers life and salvation to the communicant. This gift is not dependent on the recipient's merit but on Christ's promise and institution (Romans 4:5) 4.

C. Faith's Role in Receiving Life and Salvation

Faith is the instrument through which the believer receives the life and salvation offered in Holy Communion (Ephesians 2:8-9) 5. Faith trusts in the promise of Christ's words, receiving the benefits of the Sacrament.

4. Confessional Lutheran Affirmations

A. Augsburg Confession

The Augsburg Confession teaches that the Lord's Supper truly gives forgiveness of sins, life, and salvation through Christ's body and blood (Article X) 301.

B. Luther's Small Catechism

Luther's Small Catechism explains that Holy Communion delivers forgiveness, life, and salvation to those who believe the words of Christ (Sacrament of the Altar) 302.

C. Formula of Concord

The Formula of Concord firmly affirms the real presence of Christ's body and blood, and that communicants receive life and salvation in the Sacrament (Solid Declaration, Article VII) 303.

5. Pastoral and Catechetical Implications

A. Teaching Assurance of Life and Salvation

Pastors must teach that Holy Communion is the sure means by which Christ gives life and salvation, strengthening faith and offering hope beyond death (Romans 10:17) 6.

B. Encouraging Faithful Reception

Communicants should be encouraged to receive the Sacrament with repentance and faith, recognizing it as the true eating and drinking that gives life (1 Corinthians 11:28) 7.

C. Comfort in Trials and Death

Holy Communion offers comfort and assurance of eternal life and salvation especially in times of suffering, death, and uncertainty (Psalm 23:4) 8.

6. External Theological Insights

Lutheran scholars emphasize that the Lord's Supper is not merely a symbol but a real participation in Christ's life-giving body and blood, making it a unique and powerful means of grace (Pieper, Christian Dogmatics, Vol. 3) 400. Pastoral theology highlights the importance of catechesis on this promise to sustain believers in faith and hope (Hendrix, Theology of the Eucharist) 401.

7. Conclusion: Life and Salvation Given by Christ in Holy Communion

Holy Communion is the blessed Sacrament by which Christ Himself imparts life and salvation to the believer through His true body and blood. This Sacrament is a tangible, objective gift of God's grace, received by faith, that assures believers of eternal life and strengthens them for daily living.

IX. Faith Receives What Holy Communion Gives

1. Introduction: The Necessity of Faith in Receiving Holy Communion

Holy Communion is a means of grace through which Christ gives His true body and blood for the forgiveness of sins, life, and salvation. However, these gifts are received and appropriated by faith alone. Without faith, the Sacrament's blessings remain ineffective for the individual (Hebrews 11:6) 1.

2. Biblical Teaching on Faith and Reception of Holy Communion

A. Faith as the Instrument of Reception

B. The Necessity of Faith for Salvation

3. Theological Explanation: Faith's Reception of Sacramental Gifts

A. Objective Gift and Subjective Reception

B. Faith Trusts the Promise of Christ

C. Faith and the Means of Grace

4. Confessional Lutheran Affirmations

A. Augsburg Confession

B. Luther's Small Catechism

C. Formula of Concord

5. Pastoral and Catechetical Implications

A. Teaching the Necessity of Faith

B. Encouragement to Examine One's Faith

C. Comfort in God's Promise

6. Conclusion: Faith as the Instrument That Receives Christ's Gifts in Holy Communion

Holy Communion objectively gives Christ's true body and blood for the forgiveness of sins, life, and salvation. Faith is the necessary means by which believers receive and appropriate these gifts. The Church faithfully proclaims the promise of Christ in the Sacrament and calls all to receive it in faith.

X. Warning Against Unworthy Reception of Holy Communion

1. Introduction: The Seriousness of Worthy Reception

Holy Communion is the true body and blood of our Lord Jesus Christ, given and shed for the forgiveness of sins, life, and salvation. Receiving this Sacrament unworthily is a grave offense against Christ and harms the soul of the communicant (1 Corinthians 11:27-29) 1. The Church faithfully warns believers to approach the altar with reverence, faith, and repentance.

2. Biblical Teaching on Worthy and Unworthy Reception

A. The Apostle Paul s Warning

B. The Need for Self-Examination

C. Repentance and Faith as Conditions

3. Theological Explanation: The Danger and Effect of Unworthy Reception

A. Communion with Sin versus Communion with Christ

B. Judgment and Discipline

C. Pastoral Care and Correction

4. Confessional Lutheran Affirmations

A. Augsburg Confession

B. Luther s Small Catechism

C. Formula of Concord

5. Pastoral and Catechetical Implications

A. Teaching the Importance of Preparation

B. Encouraging Confession and Absolution

C. Protecting the Sacrament s Reverence

6. Conclusion: The Call to Worthy Reception

Holy Communion is a precious gift that must be received with faith, repentance, and reverence. The Church faithfully warns against unworthy reception to safeguard souls and honor Christ s institution. The faithful are encouraged to examine themselves, repent, and trust in Christ s forgiveness to receive the Sacrament worthily.

XI. Confessional Teaching on Holy Communion

1. Introduction: The Centrality of Holy Communion in Lutheran Confession

Holy Communion is the true body and blood of our Lord Jesus Christ, given and shed for the forgiveness of sins, life, and salvation. It is a central sacrament in the Lutheran Church, confessed clearly and faithfully in the Lutheran Confessions. The Church proclaims Christ's real presence in the Sacrament as instituted by Christ Himself (Matthew 26:26-28) 1 a teaching firmly upheld in Lutheran theology (Pieper, Christian Dogmatics) 400.

2. Biblical Foundation of Holy Communion

A. Institution by Christ

B. Real Presence and Assurance

3. Confessional Lutheran Affirmations

A. Augsburg Confession

B. Apology of the Augsburg Confession

C. Luther's Small Catechism

D. Formula of Concord

4. Theological Explanation of the Sacrament

A. Sacramental Union

B. Means of Grace

C. Faith's Role

5. Pastoral and Catechetical Implications

A. Proper Administration

B. Teaching the Doctrine of Real Presence

C. Encouraging Faith and Repentance

6. Conclusion: Faithful Confession and Reception

The Lutheran Confessions provide a clear, Christ-centered teaching on Holy Communion as the true body and blood of Christ given and shed for the forgiveness of sins. The Sacrament is a vital means of grace received by faith, nourishing the believer's soul and strengthening the Church until Christ's return.

XII. Administration of Holy Communion According to Christ's Institution

1. Introduction: The Divine Institution and Responsibility of the Church

Holy Communion is instituted by Christ Himself as a sacred means of grace, commanded to be administered faithfully by His Church until His return. Proper administration according to Christ's institution is essential to preserve the integrity and efficacy of this sacrament (Matthew 26:26-29) 1. The Church, empowered by the Holy Spirit, carries the solemn responsibility to administer the Sacrament in accord with Christ's commands and promises (1 Corinthians 11:23-26) 2. This understanding is affirmed in Lutheran sacramental theology as essential for maintaining the Gospel's efficacy (Pieper, Christian Dogmatics) 400.

2. Biblical Foundation for Administration

A. Institution by Christ

B. Apostolic Practice

3. Theological Principles Governing Administration

A. Fidelity to Christ's Institution

B. Sacramental Union and Real Presence

C. Means of Grace and Faith

4. Practical Norms for Faithful Administration

A. Proper Elements and Setting

B. Recitation of the Words of Institution

C. Administration to the Faithful

D. Pastoral Care and Discipline

5. Confessional Affirmations

A. Augsburg Confession

B. Formula of Concord

C. Luther's Small Catechism

6. Conclusion: The Church's Sacred Duty

The faithful administration of Holy Communion according to Christ's institution is essential for preserving the Gospel's promise of forgiveness, life, and salvation. The Church, empowered by the Holy Spirit, must guard the Sacrament's integrity, teach rightly, and administer with reverence and pastoral care until Christ returns.

XIII. Holy Communion Catechesis and Examination

1. Introduction: Importance of Catechesis and Examination for Holy Communion

Proper catechesis and self-examination are essential for the worthy reception of Holy Communion, as commanded by Scripture and confessed by the Lutheran Church. Catechesis prepares the communicant to receive Christ's true body and blood with faith, while examination guards against unworthy reception, which brings judgment rather than blessing (1 Corinthians 11:27-29) 1.

2. Biblical Foundations for Catechesis and Examination

A. Catechesis: Teaching the Meaning and Benefits

B. Examination: Self-Reflection and Repentance

3. Theological Significance of Catechesis and Examination

A. Faith as the Necessary Means to Receive the Sacrament

B. Examination as Spiritual Preparation

4. Practical Guidelines for Catechesis

A. Instruction on the Sacrament's Nature

B. Teaching the Words of Institution and Use of Elements

C. Explanation of Worthy Reception

5. Guidelines for Self-Examination

A. Personal Reflection on Sin and Faith

B. Affirmation of Faith

6. Pastoral Role in Catechesis and Examination

A. Providing Clear and Compassionate Instruction

B. Conducting Corporate and Individual Examination

7. Confessional Affirmations

8. Conclusion

Faithful catechesis and examination uphold the sanctity of Holy Communion by preparing believers to receive Christ's body and blood in faith and repentance. These practices ensure the sacrament remains a true means of grace, strengthening believers in their Christian life.

XIV. Holy Communion Fellowship and Confession

1. Introduction: The Biblical and Confessional Foundation of Fellowship and Confession in Holy Communion

Holy Communion is not only a means of grace but also a profound expression of Christian fellowship grounded in confession of faith. The unity of the Body of Christ is visibly expressed and maintained through shared participation in the Sacrament, which calls for a common confession of faith and mutual accountability (1 Corinthians 10:16-17) 1. Confession of sin and unity of doctrine are essential to preserve the sanctity of the Sacrament and the fellowship it signifies (Romans 10:9-10; 1 John 1:7-9) 2,3. Theologians emphasize that this visible unity is a mark of the true Church and its confession 400.

2. Biblical Foundations for Fellowship and Confession in Holy Communion

A. Fellowship as Unity in the Body of Christ

B. Confession of Sin and Faith

3. Theological Significance of Fellowship and Confession

A. Visible Unity in Doctrine and Practice

B. Confession and Absolution as Means of Grace

4. Practical Norms for Fellowship and Confession in Holy Communion

A. Confessional Unity and Church Fellowship

B. Mutual Confession and Forgiveness

C. Pastoral Oversight and Discipline

5. Confessional Affirmations

6. Conclusion

Holy Communion visibly expresses and strengthens the fellowship of believers who confess one faith and repent of sin together. Confession and absolution restore and maintain unity in the body of Christ, ensuring worthy reception and the continuation of the Church's sanctified fellowship. Theological and pastoral resources emphasize that this unity and confession are essential to the Church's visible life and witness 400,401,402.

XV. Holy Communion as Ongoing Source of Comfort and Strength

1. Introduction: The Promise of Comfort and Strength in Holy Communion

Holy Communion is a divine means of grace through which Christ continually grants His body and blood to believers for the forgiveness of sins, life, and salvation. It is not a one-time event but an ongoing source of spiritual comfort and strength for the Christian amid life s trials and sufferings (John 6:53-56) 1. The Sacrament assures believers of God's abiding presence and sustains faith through Word and Sacrament (Romans 4:20-21) 2. Theologians emphasize Holy Communion as a continual gift sustaining the believer's soul 400.

2. Biblical Foundations for Comfort and Strength in Holy Communion

A. Assurance of Forgiveness and Life

B. Presence of Christ with His People

3. Theological Significance: Christ's Ongoing Gift of Grace

A. Means of Grace for Spiritual Strength

B. Comfort in the Midst of

Trials and Suffering

4. Pastoral Implications: Administering and Receiving Holy Communion for Comfort

A. Encouragement to Frequent Reception

B. Comfort for the Sick, Dying, and Troubled

5. Confessional Affirmations

6. Conclusion

Holy Communion is a living, ongoing source of comfort and strength, assuring believers of forgiveness, life, and God's abiding presence. It sustains Christians in faith amid trials, nourishes their souls, and strengthens them for daily living until the final consummation in the new creation. Theologians and pastors alike recognize Communion's vital role in the ongoing spiritual life of the Church 400,401,402.

XVI. Holy Communion as Christ Given for Us

1. Introduction: Christ's Gift in Holy Communion

Holy Communion is the sacred gift of Christ Himself, given to His Church for the forgiveness of sins, life, and salvation. Through this Sacrament, Christ's true body and blood are offered and received for the believer's benefit (Matthew 26:26-28) 1. The giving of Christ in Holy Communion expresses God's love and grace in a tangible, gracious means.

2. Biblical Foundations for Christ Given in Holy Communion

A. Institution of the Lord's Supper

B. The Gift of Christ's Sacrifice

3. Theological Significance: Christ Given for Us in the Sacrament

A. Means of Grace

B. Gift of Christ's Real Presence

4. Pastoral Implications: Receiving Christ as Gift for Us

A. Faith Receives Christ's Gift

B. Assurance and Comfort in Christ's Gift

5. Confessional Affirmations

6. Conclusion

Holy Communion is Christ's precious gift given for us to eat and drink for the forgiveness of sins and eternal life. It is a means of grace in which Christ Himself comes to believers, offering His body and blood as a continual source of forgiveness, life, and strength. Receiving this gift with faith is essential for the spiritual health and salvation of the Church until Christ returns.