+In the Name of Jesus +
Catechism Lesson on Holy Communion
March 28, 2024
In 1529 Martin Luther had several things going on. Early in the year, he was working on a catechism for the instruction of children. Late in the year he was meeting with Ulrich Zwingli from Switzerland to talk about the Lord’s Supper. There were many ideas about the Lord’s Supper floating around. Zwingli was teaching less than what the Bible taught about the Lord’s Supper. He emphasized remembrance and called the bread and wine symbols of Jesus’ body and blood. The Roman Church taught more than the Bible taught about the Lord’s Supper, calling it a repeated sacrifice of Jesus’ body and blood, with a change worked only by the words of a priest. Those ideas were around—but in his catechism, Luther spends no time talking about what the Lord’s Supper isn’t. Using the Words of Institution alone, he teaches us what the Lord’s Supper is.
The Institution of the Lord’s Supper
First: What is the Sacrament of Holy Communion?
It is the true body and blood of our Lord Jesus Christ under the bread and wine, instituted by Christ for us Christians to eat and to drink.
Where is this written?
The holy evangelists Matthew, Mark, Luke, and the apostle Paul tell us: Our Lord Jesus Christ, on the night he was betrayed, took bread; and when he had given thanks, he broke it and gave it to his disciples, saying, “Take and eat; this is my body, which is given for you. Do this in remembrance of me.”
Then he took the cup, gave thanks, and gave it to them, saying, “Drink from it, all of you; this is my blood of the new covenant, which is poured out for you for the forgiveness of sins. Do this, whenever you drink it, in remembrance of me.”
What does Jesus say his supper is? “Take and eat; this is my body which is given for you.” “This is the blood of the new covenant which is poured out for you for the forgiveness of sins.” “Given” and “poured out” are indeed words that describe a sacrifice—but his sacrifice, not ours. St. Paul writes at length about the Lord’s Supper in 1 Corinthians 10 and 11, and never once does he use the word sacrifice. In the letter to the Hebrews, the holy writer tells us Jesus’ sacrifice was a final sacrifice (Hebrews 10:10), just as Jesus himself said, “It is finished.” Rather, the Lord’s Supper connects us to Jesus sacrifice for us.
The Lord’s Supper is indeed remembrance. St. Paul wrote and we now confess, “We proclaim the Lord’s death until he comes.” When we recite the creed, we are remembering the work death and resurrection of Jesus. The Prayer of Thanksgiving is an ancient part of the communion liturgy that has been restored—and it remembers the work of Jesus, so in the course of worship, there is much remembrance. But along with remembrance, much more is happening. What do his simple words say, “Take and eat; this is my body, which is given for you.” “Drink from it, all of you; this is my blood of the covenant, which is poured out for you for the forgiveness of sins.” It is Jesus giving himself. It is Jesus pointing us to his sacrifice for us. It is Jesus giving us not just a sign or representation, but a physical connection to him. “Here I am.” “Touch and taste.”
The Blessings of the Lord’s Supper
Second: What blessing do we receive through this eating and drinking?
That is shown us by these words: “Given” and “poured out for you for the forgiveness of sins.”
Through these words we receive forgiveness of sins, life, and salvation in this sacrament.
For where there is forgiveness of sins, there is also life and salvation.
Again, he teaches us about the Lord’s Supper by pointing us to those words of institution—the words and promises of Jesus. “Given” and “poured out for you for the forgiveness of sins.” God tells us often that we are forgiven. That’s what the beginning of most of our services is about. That’s what that line of the Lord’s Prayer is about. What God tells us to ask, he promises to give. But here—forgiveness is connected to a thing—a physical element. That’s the essence of a Sacrament, isn’t it. Something instituted by Christ, connected to an earthly element, with a declaration of forgiveness. Why does God do this? God constantly communicates with human beings with repetition. I often say, “Just in case you missed it.” Just incase you missed it here, he says it there. Just in case you missed it at the beginning of the service, he gives it here. Just in case you missed it in the Lord’s Prayer, he gives it here—and how does he give it here? How does he assure us of forgiveness here? By communicating it to us beyond words. A husband gives his wife a bouquet of flowers. What is communicated? Are there any words? No. Just flowers and a smile—but the message is there beyond words. “I love you.” (Sometimes it may be “I’m sorry.”) But it is communication in a way you can touch, see, smell. Memory experts tell us the more senses you involve, the more deeply the message is implanted in our memory. So “Take and eat.” “Take and drink.” “Given and poured out for you for the forgiveness of sins.” Forgiveness through Jesus—not by our own work or effort—but given.
The Power of the Lord’s Supper
Third: How can eating and drinking do such great things?
It is certainly not the eating and drinking that does such things, but the words “Given” and “poured out for you for the forgiveness of sins.”
These words are the main thing in this sacrament, along with the eating and drinking.
And whoever believes these words has what they plainly say, the forgiveness of sins.
How does it happen? Is there a change that takes place? Or a moment of presence? Luther doesn’t go there either. I don’t think we should either because there are more important things happening Instead, the focus should be on the words of Jesus. What does Jesus say it is? What does he say he is giving? How does it happen? Jesus says so. In the beginning, he spoke, “Let there be,” and things happened. Worlds came into being. Suns and stars burst into flame. At the wedding of Cana he spoke, “Fill these jars with water,” and the process of winemaking that can take months, years if you count the cultivating of the vines, took place in seconds. On the hills of Galilee, he simply said, “You give them something to eat,” and a small lunch fed a crowd of thousands. Jesus can say, “Eat and drink…” “My body and blood…” “…for the forgiveness of sins.” Anything less doubts the power of God. Anything more is likely to put our focus where it doesn’t belong—on the person handing you the bread and wine, or maybe on the bread and wine itself, instead of who they bring to us.
The Reception of the Lord’s Supper
Fourth: Who, then, is properly prepared to receive this sacrament?
Fasting and other outward preparations may serve a good purpose, but he is properly prepared who believes these words: “Given” and “poured out for you for the forgiveness of sins.”
But whoever does not believe these words or doubts them is not prepared, because the words “for you” require nothing but hearts that believe.
As far as I know, this is the only mention of “fasting” in early Lutheran writings that even comes close to encouraging it as a religious practice, but it’s really dismissive isn’t it. “It may serve a good purpose, but this is the real issue—believing the words of Jesus.” What does he mean by “other outward preparations”? Well have you heard the children’s song, “Here we go looby-loo”? It describes a Saturday night bath. That is an outward preparation. Putting on what Jed Clampett called “Sunday go to meetin’ clothes” would also be an outward preparation. In our history, private confession would be an outward preparation. Announcement before communion would be an outward preparation. Reading the “Christian Questions” in the hymnal before receiving the Lord’s Supper would be an outward preparation. “The words ‘for you’ require nothing but hearts that believe.”
“For you.” Those two words are a sweet expression, aren’t they? You see them on a Christmas or birthday present, or maybe on an Easter basket. “For you.” In the Lord’s Supper, “for you” is an invitation. “Come, receive me, and receive my gifts,” Jesus says. Do you feel unworthy? What is Jesus offering? Forgiveness. And, just in case you missed it in the Words of Institution, it’s in the ancient words of the liturgy, “Lamb of God, you take away the sin of the world.” Even my sins—for what I have done and what I have left undone. For what I have said and what I have left unsaid. Jesus says, “Come! … for you!…forgiveness.” That’s what it is for. It connects us with Jesus. It connects us to the eternal feast that is yet to come. Jesus even says so. “I will certainly not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God” (Mark 14:25). When Jews celebrate the Passover, they end the feast with the words, “Next year in Jerusalem.”[1] When we celebrate the supper of Christ, we say “May this strengthen and preserve you to life everlasting.” “One day around Christ’s table.”
Amen.
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