Real Presence -- Real Fellowship

One of the issues concerning the conduct of the Lord's Supper is whether the elements (bread and cup) should be passed among the people assembled for worship, or whether the people should come forward to receive the elements from the hands of the servers (i.e., directly from Christ's representatives).

Even though the latter position has much historical tradition behind it, I believe that the Scripture indicates that the former way better illustrates important doctrine concerning the real fellowship of the believers with one another in Christ.

Let us examine relevant passages from Paul, in I Cor 11:

1 Corinthians 11:2   Now I praise you, brethren, that you remember me in all things and keep the traditions just as I delivered them to you.

At this point, Paul begins to speak about head-coverings -- a subject we will not discuss in this post.  After discussing head-coverings, Paul makes the following comment:

1 Corinthians 11:17-18   17 ¶ Now in giving these instructions I do not praise you, since you come together not for the better but for the worse.  18 For first of all, when you come together as a church, I hear that there are divisions among you, and in part I believe it.

When Paul speaks of "giving these instructions," he is just finished with his discussion of head-coverings (as one of the "traditions" he has taught them).  So, it appears that he continues discussing these important traditions by taking up the question of conduct at the Lord's Supper.

It is clear that his first concern is that there are divisions at the Supper.  Our rationalistic minds are apt to wonder what the divisions were about, and whether or not they were justified.  We have a lot of curiosity here, and also feel that we're justified in "knowing."  But, the point of what Paul is saying is that they are morally unjustified in having those divisions.  Now, it's true that Paul himself discusses proper doctrine in many places, and sometimes makes comments which indicate his willingness to sever fellowship over certain issues.  But, here, in teaching on the "tradition" of the conduct of the Supper, he forbids divisions.

Paul's concern to avoid divisions reveals a very important doctrinal aspect of the Supper: the fellowship of the believers in Christ.

Now, attention can focus on a lot of important aspects of the Supper:  "real presence," the "words of institution," the nature of the Eucharistic Prayer, who has the right to administer the Supper, whether the Supper can be carried away from the gathered church to be administered to the sick, etc., etc.  But, the opportunity to investigate the deep and marvelous lore of all these questions -- valuable as it is -- can take attention away from a profound observation:  We are in this together.  Yes, our connection to the Head of the Body is vital.  But our connection to one another in the Body is also vital and often neglected when talking theology.  This post wants to pay attention to that neglected element.

We may cast our investigation, then, in terms of this question:  What are the implications of the Communion we have with one another in Christ for the conduct of the Supper?

Paul continues:

1 Corinthians 11:20-22   20 Therefore when you come together in one place, it is not to eat the Lord's Supper.  21 For in eating, each one takes his own supper ahead of others; and one is hungry and another is drunk.  22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you.

The point here is that the fellowship of the church cannot be disrespected in the conduct of the Supper.  This is vital.  It is for this reason that the apostle disapproves of their meeting, and even says that "it is not the Lord's Supper"!  Clearly, it can only be the "Lord's Supper" when the fellowship of the church is respected.  There is decidedly little "individualism" present in these comments.  Because of the broken fellowship in the church (evidently on a fairly grand scale), Paul can say that the meeting is "not the Lord's Supper" for any of them (not just the unspiritual ones).

Paul continues in vss 23-26 detailing the ordo of the Supper.  Then, in vss 27-32 he details the need for self-judgment, and the discipline of the Lord, and finally he picks up the same thread of thought that he began this discussion with:

1 Corinthians 11:33 - 12:1   33 ¶ Therefore, my brethren, when you come together to eat, wait for one another.  34 But if anyone is hungry, let him eat at home, lest you come together for judgment. And the rest I will set in order when I come. 

This passage -- which picks up the initial thread of exhortation, namely, the thread of fellowship within the church body -- must set the tone for all that comes in between.  That is, the ordo of the ceremony, the necessity for self-judgment, and the application of the Lord's discipline to those who insufficiently repent are all understood in the context of the fellowship of the church.

Concerning the ordo, it is said:

1 Corinthians 11:23-24   23 ¶ For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread;  24 and when He had given thanks, He broke it and said, "Take, eat; this is My body which is broken for you; do this in remembrance of Me."

Just as the Lord "took" bread, so we "take" it, too.  And, our "taking" and "eating" is given as command to "us" (in the plural).  In other words, the Lord does not give the bread to "you" singular -- that is, to each one of us individually, but he gives it to "you" plural -- that is, to all of us -- the Body.  He makes the fellowship and spiritual priesthood of the Body to be involved in mediating the serving of the bread and cup.

As a consequence of these observations, I suggest that the dominical instructions that Our Lord gave when instituting the Supper (which are repeated by the apostle) indicate that giving the elements ultimately into the hands of the Body for distribution to the Body is most in harmony with the theology of the ceremony and the meaning of Christian fellowship in the meeting.