AC X: The Lord’s Supper
Our churches teach that the body and blood of Christ are truly present and are distributed to those who eat the Lord’s Supper [1 Corinthians 10:16]. They reject those who teach otherwise.
Rome’s Response:
The tenth article does not offend us, for it confesses that in the Eucharist, after the consecration has been legitimately done, the Body and Blood of Christ are substantially and truly present.
We do assert, however, that they [Lutherans] are also to believe that the entire Christ is present under each form. For the Blood of Christ is no less present under the form of bread by concomitance than it is under the form of the wine, and the reverse. Otherwise, in the Eucharist the Body of Christ is dead and bloodless, contrary to St. Paul, because “Christ, being raised from the dead will never die again,” [Romans 6:9] . . .
– Discuss “concomitance.”
Matthew 26:26-28: While they were eating, Jesus took bread, and after giving thanks, he broke it and gave it to his disciples, and said, “Take and eat; this is my body.” Then He took a cup, and after giving thanks, he gave it to them and said, “Drink from it, all of you. For this is my blood of the covenant, which is poured out for the many for the forgiveness of sins.”
– In what verb tense was Jesus speaking when he referred to His body and blood?
– What then does Jesus’ use of verb tense tell us about when the bread is His body and when the wine is His blood?
– How does AC X affirm Jesus’ use of verb tenses?
– What does this mean about what causes Jesus’ presence to become real in His Supper?
– What comfort can this provide when receiving the Lord’s Supper?
Commentary
When the Augsburg Confession was written, another understanding of the Lord’s Supper was beginning to form within the Protestant churches. It was then that in the Lord’s Supper that some came to believe that the bread and wine were only symbols representing Christ’s body and blood.
People came to such conclusions because they held that human reason decided Scriptural truths. Since we see and taste bread and wine (later, grape juice) in the Supper, we find no evidence of Jesus’ body or blood being present. Thus, they concluded, that our Lord’s words must be taken symbolically. They also concluded that the Lord’s Supper had to be symbolic, for how can the finite (bread and wine) contain the infinite (God)?
– If the finite (bread and wine) cannot hold the infinite (God in the person of Jesus), what else then becomes suspect?
– In His word of institution, is there anything in Jesus’ use of grammar that lets us know that He is being symbolic?
Jesus was not only instituting the Lord’s Supper as the New Covenant. Diatheke (the Greek word for covenant) also meant “Last Will and Testament.” When we see Jesus’ words of institution as His Last Will and Testament, it helps us better understand the Lord’s Supper in several ways.
– What type of language is normally used in one’s Last Will and Testament?
– Does anyone have the authority to change someone’s Last Will and Testament?
– What are the implications of this for our understanding and celebrating the Lord’s Supper?
– Discuss the use of human reason when dealing with Scripture.
Read 2 John 7-11
– What do these verses teach us about those who deny Jesus’ incarnation?
– What does verse 9 say about keeping intact and complete all that Jesus taught?
– What danger can then happen to those who assert that Jesus’ words, “This is my body” really means, “This is not my body” or “This only represents my body”?
Differences in understanding the Lord Supper
What different church bodies believe about what is received in the Lord’s Supper and what God does through what is received.
| “Denomination” | Generic Protestant | Roman Catholic | Eastern Orthodox | Lutheran |
| Physical Element: | Bread (yes) | Appearance of bread | Bread (yes) | Bread (yes) |
| Physical Element: | Grape juice (yes) | Appearance of wine | Wine (yes) | Wine (yes) |
| “Real” Presence? | No; the bread symbolizes Jesus’ body | Yes, the bread transubstantiates into Jesus’ body | Yes, Jesus’ body is present in the form of bread | Yes, the bread is Jesus’ body |
| “Real” Presence? | No; the grape juice symbolizes Jesus’ blood | Yes, the wine transubstantiates into Jesus’ blood | Yes, Jesus’ blood is present in the form of wine | Yes, the wine is Jesus’ body |
| What takes place during the Lord’s Supper? | The people remember what Jesus’ did to save them | Receive Jesus’ body and blood for the forgiveness of sins.The people also remember what Jesus’ did and does to save them | Receive Jesus’ body and blood for the forgiveness of sins.The people also remember what Jesus’ did and does to save them | Receive Jesus’ body and blood for the forgiveness of sins.The people also remember what Jesus’ did and does to save them |
What happens to a non-Christian or a Christian “who does not recognize the body and blood” in a valid celebration of the Lord’s Supper:
| “Denomination” | Generic Protestant | Roman Catholic | Eastern Orthodox | Lutheran |
| Nothing. The Supper is symbolic. | Spiritual harm | Spiritual harm | Spiritual harm |
AC XI: Confession
Our churches teach that private absolution should be retained in the churches, although enumerating all sins in confession is not necessary. For this is not possible according to the Psalm, “Who understands his errors?” [Psalm 19:12].
Rome’s Response:
The eleventh article their acknowledgment that private absolution with confession should be retained in the Church is accepted as catholic and in harmony with our faith, because absolution is supported by the word of Christ. . . . Nevertheless, two things must here be required of them:
- one, that they compel an annual confession to be kept by their subjects . . .
- that . . . a diligent examination of their conscience being made, they make an entire confession of their offenses, that is, of all which occur to their memory in such investigation.
Commentary
Private confession to the Pastor was still the norm among the Lutherans when the Augsburg Confession was written. It was still commonplace when the LC-MS was founded, but was then beginning to fall into disuse because of poor roads and distances to make it to see the pastor for confession.
By the middle 20th century, private confession had deteriorated into a simple personal “announcement” of communion attendance the week before (or even a day or two before) communion was celebrated. Today, this practice has further devolved into “communion cards.”
Luther also viewed confession to be a good way for the Pastor to get to know his people and their needs. Though not strictly “counseling” in the secular sense, Luther saw private confession as a time to also seek pastoral counsel.
There is comfort in the fact that if anyone has an evil conscience, or some other desire or need, and would like advice, he may ask for it here [in private confession]. For God’s Word is present, which comforts us and strengthens us in faith and in addition, instructs us and teaches us what we lack, and also gives us advice in time of need [LW, vol. 36, pg. 359].
Review of the Small Catechism (Go over if there is time)
What is confession?
Confession has two parts. First, we confess our sins. Second, we receive absolution, that is, forgiveness, from the pastor as from God Himself, not doubting, but firmly believing that by it our sins are forgiven before God in heaven.
What sins should we confess?
Before God we should plead guilty of all sins, even those we are unaware of, as we do in the Lord’s Prayer. But before the pastor, we should confess only those sins that we know and feel in our hearts.
Which are these?
Consider your place in life according to the Ten Commandments. Are you a father, mother, son, daughter, husband, wife, or worker? Have you been disobedient, dishonest, or lazy? Have you hurt someone by your words or deeds? Have you stolen, been negligent, wasted anything, or done any harm?
What is the Office of the Keys?
The Office of the Keys is that special authority that Christ has given to His Church on earth to forgive the sins of repentant sinners, and to retain the sins of the unrepentant as long as they do not repent.
Where is this written?
This is what St. John the Evangelist writes in chapter twenty: The Lord Jesus breathed on His disciples and said, “Receive the Holy Spirit. If you forgive anyone his sins, they are forgiven; if you retain them, they are retained” [John 20:22-23].
What do you believe according to these words?
When the called ministers of Christ use the keys according to His divine command–by absolving those who repent of their sins and are willing to change, or by excluding those who are openly unrepentant from the Christian congregation–it is just as valid and certain in heaven as if Christ our dear Lord dealt with us Himself.
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