If you are asking if the earthly elements, the bread and wine, symbolize or represent Jesus’ body and blood, the answer is “no.” The Bible teaches that Jesus’ body and blood are in, with and under the bread and wine when people receive the sacrament (Mark 14:22-24; Luke 22:19-20; 1 Corinthians 10:16; 1 Corinthians 11:27).

The evangelists (Matthew 26:29; Mark 14:25; Luke 22:18) use the term “fruit of the vine” in their accounts of the institution of the Lord’s Supper. Historically, we know that wine—often diluted with water—was used at the Passover meal. The lack of refrigeration in biblical times also meant that the juice harvested from grapes months earlier would either have spoiled or become fermented. “Fruit of the vine” would rule out apple juice as an earthly element for the sacrament.

Questions regarding what Lutherans confess will lead to answers from the Lutheran Confessions. The following is from the Formula of Concord. Thorough Declaration. VII. Of the Holy Supper.

“There is, therefore, a twofold eating of the flesh of Christ, one spiritual, of which Christ treats especially John 6:54, which occurs in no other way than with the Spirit and faith, in the preaching and meditation of the Gospel, as well as in the Lord’s Supper, and by itself is useful and salutary, and necessary at all times for salvation to all Christians; without which spiritual participation also the sacramental or oral eating in the Supper is not only not salutary, but even injurious and damning [a cause of condemnation].

“But this spiritual eating is nothing else than faith, namely, to hear God’s Word (wherein Christ, true God and man, is presented to us, together with all benefits which He has purchased for us by his flesh given into death for us, and by His blood shed for us, namely, God’s grace, the forgiveness of sins, righteousness, and eternal life), to receive it with faith and appropriate it to ourselves, and in all troubles and temptations firmly to rely, with sure confidence and trust, and to abide in the consolation that we have a gracious God, and eternal salvation on account of the Lord Jesus Christ. [He who hears these things related from the Word of God, and in faith receives and applies them to himself, and relies entirely upon this consolation (that we have God reconciled and life eternal on account of the Mediator, Jesus Christ), – he, I say, who with true confidence rests in the Word of the Gospel in all troubles and temptations, spiritually eats the body of Christ and drinks His blood.]

“The other eating of the body of Christ is oral or sacramental, when the true, essential body and blood of Christ are also orally received and partaken of in the Holy Supper, by all who eat and drink the consecrated bread and wine in the Supper—by the believing as a certain pledge and assurance that their sins are surely forgiven them, and Christ dwells and is efficacious in them, but by the unbelieving for their judgment and condemnation, as the words of the institution by Christ expressly declare, when at the table and during the Supper He offers His disciples natural bread and natural wine, which He calls His true body and true blood, at the same time saying: Eat and drink. For in view of the circumstances this command evidently cannot be understood otherwise than of oral eating and drinking, however, not in a gross, carnal, Capernaitic, but in a supernatural, incomprehensible way; to which afterwards the other command adds still another and spiritual eating, when the Lord Christ says further: This do in remembrance of Me, where He requires faith [which is the spiritual partaking of Christ’s body].” [Concordia Triglotta. Page 995. Emphasis in the original]

In short, one kind of “eating” (John 6:54) is receiving Jesus Christ in faith. Another kind of eating receives Jesus’ body and blood in, with, and under the bread and wine.

You will find these statements in This We Believe: a statement of belief of WELS:

“We believe that all who join in the Sacrament of the Lord’s Supper receive the true body and blood of Christ in, with, and under the bread and wine (1 Corinthians 10:16). This is true because, when the Lord instituted this sacrament, he said, ‘This is my body. This is my blood of the covenant, which is poured out for many for the forgiveness of sins’ (Matthew 26:26,28). We believe that Christ’s words of institution cause the real presence—not any human action. As believers receive his body and blood, they also receive the forgiveness of sins (Matthew 26:28) and the comfort and assurance that they are truly his own. Unbelievers also receive Christ’s body and blood, but to their judgment (1 Corinthians 11:29).

“We reject the doctrine of transubstantiation, which teaches that the substance of the bread and wine are changed entirely into the body and blood of Christ. Scripture teaches that all communicants receive both the bread and wine and the body and blood of Christ (1 Corinthians 10:16).”

Part VI of This We Believe, a statement of belief of WELS, addresses—with Scripture passages—your questions.

“We believe that all who join in the Sacrament of the Lord’s Supper receive the true body and blood of Christ in, with, and under the bread and wine (1 Corinthians 10:16). This is true because, when the Lord instituted this sacrament, he said, ‘This is my body. This is my blood of the covenant, which is poured out for many for the forgiveness of sins’ (Matthew 26:26,28). We believe that Christ’s words of institution cause the real presence—not any human action. As believers receive his body and blood, they also receive the forgiveness of sins (Matthew 26:28) and the comfort and assurance that they are truly his own. Unbelievers also receive Christ’s body and blood, but to their judgment (1 Corinthians 11:29).”

“We reject any attempt to set the precise moment within the celebration of the Lord’s Supper when the body and blood of Christ become present. We therefore reject the view that one must believe that Christ’s body and blood are present as soon as the words of consecration have been spoken and the view that one must believe that Christ’s body and blood become present only at the moment of eating and drinking.”

Keep in mind what you learned in your Catechism instructions. “What blessings 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.” [Luther’s Catechism. Holy Communion. Second.] “How can eating and drinking do such 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.” [Luther’s Catechism. Holy Communion. Third.]

The quotations from the Catechism rightly put the emphasis on the gospel: the good news of forgiveness through Jesus Christ. The gospel in the Word alone or the gospel in the sacraments offers and gives the forgiveness of sins, life, and salvation.

Through his perfect life and sacrificial death, Jesus won forgiveness of sins for a world of sinners (1 John 2:2). His glorious resurrection verified that (Romans 4:25). Through the gospel, the Holy Spirit changes hearts, strengthens faith and gives people the forgiveness of sins that Jesus won (Romans 1:16).

Finally, when we celebrate the Lord’s Supper “in remembrance” of Jesus, we call to mind the forgiveness of sins Jesus won with his body and blood—the same body and blood we receive in the sacrament—in, with and under the bread and wine. The words of Jesus that we focus on and remember – “Given” and “poured out for you” – are gospel.

I hope this helps clarify your understanding of this precious meal.

There is no set number. The Bible speaks of “often” regarding our reception of the Lord’s Supper. “For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes” (1 Corinthians 11:26). “Whenever” has the idea of “as often as” in the original Greek.

On a practical basis, your reception of the Sacrament will be limited by the number of times your congregation offers the Lord’s Supper during its worship services.

One of the questions in the new Catechism is this: “Why will we want to receive Communion often?” The answers are: “We struggle every day against our sinful flesh and need God’s assistance to overcome our weakness in faith. God gives us the forgiveness of sins in the Lord’s Supper, providing us with freedom from guilt and strengthening our faith. Receiving God’s forgiving love in the Sacrament empowers us to live godly lives of thanksgiving. When we receive the Lord’s Supper and publicly proclaim the Lord’s death together with others, we are encouraging one another in our Christian faith.”

So, be a guest at the Lord’s Supper “often.”  And use God’s word regularly as well.

The terms are used interchangeably. The difference depends on the intended emphasis.

Our new Catechism offers this explanation: “We express this truth [that stated in 1 Corinthians 10:17] by practicing close or closed Communion. We might refer to it as ‘close’ Communion because we only commune with those who are united with us in faith. We may also say that we practice ‘closed’ Communion to indicate that the Lord’s Supper is closed to those who believe and teach differently. Whichever term is used, the practice of communing only with those who share a common faith is according to God’s command and testifies to our desire to be faithful to God’s Word.” (Page 368)

When you attend a Holy Communion service in a WELS church, you might read something like the following in the church bulletin: “The Lord’s Supper, or Holy Communion, will be celebrated in today’s service. The Bible teaches us that Jesus offers us his body and blood for the forgiveness of our sins in the Lord’s Supper. The Bible also instructs us that receiving the Lord’s Supper together is a public expression of our complete ‘oneness,’ or unity of faith.

“Because the Lord’s Supper is an expression of our unity in faith, we invite to the Lord’s Supper only those who have expressed that unity with us through membership in our congregation or one of our sister congregations in the Wisconsin Evangelical Lutheran Synod (WELS), or our sister denomination in the United States, the Evangelical Lutheran Synod (ELS).

“If you are a guest from another Christian church, we kindly ask that you refrain from participation in our celebration of the Lord’s Supper today. We don’t want to be presumptuous and put you in the position of declaring your agreement with our beliefs before you have had a chance to learn more.

“We would like you to be able to join us for the Lord’s Supper in the future. If you would like more information on how that can be possible, please speak to our pastor after the service. We look forward to any opportunity to discuss the Christian faith with you and to work toward a common confession of faith!”

If the WELS church you attend does not have that much detail in their bulletin regarding the reception of Holy Communion, their practice will reflect the statements above. So, while you will not be able to receive Holy Communion, you will hear the gospel of Jesus Christ proclaimed. And the gospel in Word brings the same blessings as the gospel in the sacrament.

Please do contact the pastor of the church you visit. He will be happy to explain in person the historic and scriptural practice of closed communion.

Recognizing and understanding context is so critical to accurate biblical interpretation. Consider the context of John 6:53. Going back to John 6:25, we see that that John is describing what happened after Jesus miraculously fed thousands with just five loaves of bread and two small fish.

In his conversation with the crowds who were looking for more “miracle food” (John 6:26), Jesus shifted his language from literal to figurative. He spoke of the “bread of God” (John 6:33), and he identified himself as “the bread of life” (John 6:35, 48, 51). Jesus spoke of the importance of believing in him (John 6:35, 40, 47). In John 6:51 Jesus describes faith in him as eating “the living bread that came down from heaven.” In that same verse Jesus shifted the metaphor from bread to “my flesh,” and in verse 53 he describes believing in him as eating “the flesh of the Son of Man and drink[ing] my blood” – “consuming” him in faith. (Also of interest at this point is the fact that Jesus spoke of his “flesh” and not his “body,” as he would in the institution of the Lord’s Supper. The original Greek has two different words for “flesh” and “body.”)

The context of John 6 clearly shows the figurative language Jesus was using to describe the importance of believing in him. In addition, we need to keep in mind the historical context: at the time of John 6 Jesus had not yet instituted the Lord’s Supper.

When we look at the context of Matthew 26:26, we recognize a narrative in which Jesus is not using figurative language; his words were meant to be taken literally. There was nothing symbolic or figurative when Jesus took bread and wine and said, “This is my body. This is my blood.”

In short, we derive accurate and intended meaning of Scripture when we pay attention to the context.

What you will want to keep in mind is that it is agreement on all doctrines of the Bible that establishes church fellowship. While WELS and LCMS both teach that God offers and gives the forgiveness of sins in the Lord’s Supper, the two church bodies are not in agreement on all doctrines of the Bible. That is why the two church bodies are not in fellowship with one another. That is why your pastor explained it would not be possible for you to receive the Lord’s Supper at your former WELS congregation if you joined an LCMS congregation.

This practice of WELS is similar to the practice of LCMS. You will find this statement on the LCMS website: “The official position of the Synod is that not only are members of other Lutheran churches with whom we are in altar and pulpit fellowship invited to commune with us, but also that in certain extraordinary cases of pastoral care and in emergencies members of churches not in fellowship with us may be given Communion.”

If you were to join an LCMS congregation, you could still attend the worship services of your former WELS congregation. Scripture does not place any restrictions on the proclamation of God’s word. On the other hand, Scripture does not direct Christians to commune everyone. Far from that, Scripture teaches that the celebration and reception of the Lord’s Supper is an expression of closeness in faith and unity with one another (1 Corinthians 10:17). That means we will ordinarily commune only those who are in doctrinal agreement with us. In addition, Scripture teaches that individuals can be guilty of receiving the sacrament to their harm (1 Corinthians 11:27-29). Concern for individuals is another reason for the historic practice of closed communion.

Scripture teaches that we are not to practice church fellowship with people who believe and teach what runs contrary to Scripture (Romans 16:17). It is wrong to go against what God says in his word.

I encourage you to have a follow up conversation with your pastor. Share your hurt feelings with him, and study the biblical principles of fellowship with him. God bless you.

The guest would be welcome to attend the worship service but not receive the Lord’s Supper.

The reason for that is people express their closeness in faith and oneness with one another when they receive the sacrament together (1 Corinthians 10:17). If people who are not united in the faith were to receive the sacrament together, there would be a false picture of unity.

Presbyterians and Lutherans have entirely different beliefs about the real presence of Jesus’ body and blood in the sacrament. The Bible explains how serious it is to deny the real presence of the Lord’s body and blood (1 Corinthians 11:29). If the guest were to receive the sacrament in one of our churches, he would be confessing by his actions that he believed in the real presence of Jesus’ body and blood. Is that the confession he wants to make? If it is, there is a way for him to receive instruction in the Bible, join one of our congregations and then receive the sacrament—along with other Christians who are making the same confession of faith.

Pastors of our congregations stand ready to explain all this to guests and to provide opportunities for instruction in God’s word.

You might be thinking of this: “105] But when Dr. Luther or we employ this word spiritual in regard to this matter, we understand by it the spiritual, supernatural, heavenly mode, according to which Christ is present in the Holy Supper, working not only consolation and life in the believing, but also condemnation in the unbelieving; whereby we reject the Capernaitic thoughts of the gross [and] carnal presence which is ascribed to and forced upon our churches by the Sacramentarians against our manifold public protestations. In this sense we also say [wish the word spiritually to be understood when we say] that in the Holy Supper the body and blood of Christ are spiritually received, eaten, and drunk, although this participation occurs with the mouth, while the mode is spiritual.

“106] Thus our faith in this article concerning the true presence of the body and blood of Christ in the Holy Supper is based upon the truth and omnipotence of the true, almighty God, our Lord and Savior Jesus Christ. These foundations are strong and firm enough to strengthen and establish our faith in all temptations concerning this article, and, on the contrary, to overthrow and refute all the counter-arguments and objections of the Sacramentarians, however agreeable and plausible they may be to our reason; and upon them a Christian heart also can securely and firmly rest and rely.” [Concordia Triglotta. The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper]

That section is in the context of Luther writing about the three modes of Jesus’ body being omnipresent: bodily, spiritual and heavenly.

Martin Luther acknowledged that any adoration of the sacrament lies in the area of Christian freedom. “We say that one should not condemn people or accuse them of heresy if they do not adore the Sacrament, for there is no command to that effect and it is not for that purpose that Christ is present. Just as we read that the apostles did not adore the Sacrament since they were sitting and eating at the table. On the other hand, one should not condemn and accuse of heresy people who do adore the Sacrament. For although Christ has not commanded it, neither has he forbidden it, but often accepted it [that is, he accepted it when people bowed to him]. Free, free it must be, according as one is disposed in his heart and has opportunity” (Luther’s Works 36, p. 295).

Having the earthly elements of the Lord’s Supper on display for worshipers would not provide them with “an opportunity to pray in church in front of the real presence of Christ outside normal worship times.” Lutherans do not teach that the body or blood of Christ is present in the bread and wine apart from the sacramental use (i.e., eating and drinking). “For nothing can be a sacrament without God’s command and the appointed use for which it is instituted in God’s Word.” (The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper, 108) With the symbol of the cross in mind, Christians can “focus their thoughts on Christ and his saving work in a specific, reverent, and prayerful setting.”

The Evangelical Lutheran Synod (ELS), with whom WELS is in fellowship, also has the practice of close(d) communion.

Regardless of any inconsistent application, the official practice of the Lutheran Church-Missouri Synod is also close communion.

Those who may receive the Lord’s Supper in our churches are members of our congregations and guests from congregations in our fellowship. In the United States, WELS is in fellowship with the Evangelical Lutheran Synod (ELS). Throughout the world, WELS is in fellowship with 30 other Lutheran church bodies.

You can find the list of those churches on the website of the Confessional Evangelical Lutheran Conference (celc.info).

Perhaps it can be helpful if I build off your closing analogy. There is one family of believers, known only to God (1 Corinthians 3:16; Ephesians 1:23; 4:12; 2 Timothy 2:19). Because God alone knows who belongs to that church family, we call it the “invisible church.”

You and I live in the world of “visible churches”—one in which we can see who belongs to which church. Whether or not people realize it or acknowledge it, their membership in a church states that their faith lines up with that church’s teaching. When it comes to the practice of close communion, it is a matter of comparing the teachings of people’s churches with the Bible’s teachings.

“How many of the church’s teachings must line up with the Bible’s teachings for people to commune together?” you might ask. Nowhere does Scripture speak of anything that falls short of complete unity (John 8:31; 1 Thessalonians 5:21-22). In fact, the Bible speaks of the unity that is threatened by the spreading of any false doctrine (Galatians 5:9). The Bible calls upon Christians to be on the lookout for false doctrine, and to avoid it and those who persist in it (Romans 16:17).

One of the purposes of close communion is to ensure that, as far as humanly possible, the unity that is expressed by those receiving the Sacrament is genuine and not contrived (1 Corinthians 10:17). It would not be an accurate picture of unity if the people receiving the Lord’s Supper together represented churches that teach doctrines—of any kind—that are contrary to Scripture.

If there are visitors to our worship services who belong to churches whose teachings do not agree with biblical teaching, they are certainly welcome to stay and hear the word of God. The Lord directs us to share his gospel message with all people (Mark 16:15). On the other hand, there is no instruction in the Bible that authorizes an indiscriminate distribution of the Lord’s Supper. Visitors to our worship services who belong to churches whose teachings do not agree with biblical teaching may very well be part of the family of God by the saving faith that resides in their hearts. Again, God alone knows that. But if they received the sacrament in our churches, their actions would be saying they are united with our visible church family and its doctrines. Based on the different confessions of both churches, that would not be an accurate statement.

Today, the family of God is scattered among visible churches. The day will come, of course, when sin and all of its effects—including false doctrine—will no longer exist. Then, the family of God will enjoy perfect peace and unity. And then we will all be guests at the same meal (Revelation 19:9). I hope this response is helpful for you.

I cannot say that I have heard those words of dismissal at Holy Communion worship services. What I often hear is something along the lines of “The true body and blood of our Lord and Savior Jesus Christ strengthen and preserve you in the true faith unto life everlasting. Depart in peace. Amen.” Variations of that go back well over one thousand years in liturgies of the Christian Church.

Because there is no divinely-mandated liturgy, Christians have, in freedom, developed liturgical practices that reflect biblical teaching.

“Depart in peace” has us think of Simeon’s words (Luke 2:29). And in the Song of Simeon in the Common Service (Christian Worship, page 24), we utilize more of Simeon’s words. “Sin no more” points to Jesus’ words to the woman who had been caught in adultery. After assuring her that he did not condemn her for her sins, Jesus instructed her to leave “her life of sin” (John 8:11).

The more common dismissal of “Depart in peace” puts emphasis on the peace that comes through the forgiveness of sins. As a response to God’s forgiving love, we certainly want to avoid sin as best we can (and the gospel provides strength for that), but the final instruction of “sin no more” can leave the communicant with more thoughts of sanctification (living for God) than justification (God’s decree of “not guilty” to sinners) right after receiving the sacrament. Also, if the words of dismissal are intended to be words of blessings, an instruction to “sin no more” goes beyond “words of blessings.”

Finally, Scripture does not tell us what words to use when dismissing communicants—or that we even have to use such words in the first place. Whatever words we do use at the end of the distribution, we want them to reflect the truths of the Bible.

Church membership is a way in which Christians acknowledge Jesus before others (Matthew 10:32) and publicly indicate their unity in faith and doctrine with fellow believers. The reception of Holy Communion is an expression of unity and fellowship with others who receive it (1 Corinthians 10:17).

If you were to receive Holy Communion at the church which rejects “Lutheran teachings on Holy Communion,” your actions would be saying that you agree with that church and that you also reject Lutheran teachings on Holy Communion. I am wondering if you want to say that or if you want to say, by your actions, that you agree with Lutheran, biblical teachings on Holy Communion. If you have “already come to the conclusion that their church is invalid in all ways,” I do not know why you would want to identify with them by receiving Holy Communion with them.

Recognizing that the reception of Holy Communion is an expression of unity and fellowship, we want to worship at and receive the sacrament only at those churches with which we enjoy fellowship. The expression of oneness in receiving the sacrament with others is to be genuine and not contrived (1 Corinthians 10:17).

I encourage you to discuss these matters more thoroughly with the pastor of the WELS church where you are attending. He is in a much better position than I to walk you through Scripture passages that address your questions and concerns. God bless you.

You may have congregational documents (Constitution and Bylaws) that spell out details like these. It could be that the pastor and the Board of Elders propose a schedule and then report to the Church Council and/or Voters Assembly for ratification or to pass along that information. Congregational members might be surveyed to indicate their preferences for a Holy Communion Schedule.

Recognizing the variety of ways that congregations govern themselves, it is probably safe to say that a congregation’s regular Holy Communion schedule often originates with thoughts from its pastor, but then he works through proper channels for the schedule to become the congregation’s.

If you have questions about your congregation’s Communion schedule, do speak to your pastor.

Recent government restrictions on public assemblies—and the size of those assemblies—have led to questions like yours.

The following is the response given to an earlier question on the same topic.

“The March 24, 2020 Together newsletter addressed Holy Communion practices during this extraordinary time. That information follows:

“Since restrictions on gatherings vary from place to place, the celebration of the Lord’s Supper will in some places need to be modified, depending on government restrictions and medical guidelines. Some congregations, if allowed by state and local authorities, are gathering in small groups and taking great care to practice good hygiene and recommended ‘social distancing.’

“In other places, even small gatherings are not allowed. There have been questions about how we should proceed when it comes to the celebration of the Lord’s Supper when members cannot gather at church.

“Regardless of the specific situation in which your congregation finds itself, here are a couple of things to remember. First, while Christians desire to be strengthened and comforted by the Lord’s Supper, we also recognize that there are times when the normal celebration of Communion is not possible. For Christians serving in a war zone, for church members who are in a medically induced coma, for believers who are home-bound because of sickness or infirmity, the normal celebration of the Lord’s Supper with other believers may not be an option. But in those cases we take comfort in knowing that we have the means of grace in two forms—Word and sacrament. The forgiveness conveyed and assured by the written or spoken Word of God is no less powerful and effective than the sacrament. In some cases, private Communion may certainly be available.

“Second, we also recognize that there is no scriptural definition or requirement for how frequently Christians should celebrate the Lord’s Supper. Jesus simply encourages us to receive the Lord’s Supper regularly and often. There may be times such as this that, temporarily, the Lord’s Supper may not be available as often as we would like or desire. For that reason, the Conference of Presidents is urging patience with the following advice:

“’We encourage our congregations at this time to reserve the distribution of the Lord’s Supper for its regular and normal use within the gathering of the body of believers (realizing that some changes in procedure may be made) or distributed privately by the pastor to individuals in need, as is the customary practice. We urge congregations to refrain from initiating novel approaches for celebration of the sacrament.’

“If you have specific questions, please contact your district president.”

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Almost a year ago, when in-person worship services were not possible, the following information appeared in a WELS Together newsletter: “We encourage our congregations at this time to reserve the distribution of the Lord’s Supper for its regular and normal use within the gathering of the body of believers (realizing that some changes in procedure may be made) or distributed privately by the pastor to individuals in need, as is the customary practice. We urge congregations to refrain from initiating novel approaches for celebration of the sacrament.”

A year later, as restrictions are being lifted, in-person reception of the Lord’s Supper in church is available. In addition, as they have in the past, our pastors are happy to offer the Lord’s Supper to individuals privately—in church or in their homes.

There are some items in our worship spaces that intentionally convey symbolic meaning. For example, the altar communicates the message of sacrifice to worshipers. It also symbolizes God’s presence among his people. Then, there are other items in our worship spaces into which people have injected symbolic meaning. The veil that covers the Communion vessels is an example of that.

As you pointed out, the veil serves the purpose of protecting the vessels and elements from airborne particles. What has happened throughout the years is that people have added symbolic meanings to the practical purpose of the veil. As long as the added meanings are in keeping with biblical truths and do not distract from the meaning of the Lord’s Supper, the symbolism is fine.

Before the consecration of the elements can take place, the pastor needs to remove the veil that covers the elements and the vessels. After the distribution of the Lord’s Supper has taken place, the pastor returns the remaining elements and vessels to where they were at the beginning of the service and covers them with the veil.

These are the actions that your young friend observed. The actions of the pastor serve practical purposes.

How wonderful it will be when your friend can participate in the Lord’s Supper and not merely observe its celebration! Be sure to thank your friend for her question. God’s blessings to you and her.

What you experienced was not a synod-wide practice. Then, as now, local congregations made revisions to long-standing worship practices. Some congregations acquiesced to worshipers who left before the celebration of the Lord’s Supper by providing an early Benediction for them. Other congregations intentionally brought the Holy Communion service to an end before the consecration and distribution of the elements, and ushered out those worshipers who were not communing. The worshipers who remained often participated in an “Order of the Confessional Service” and then the reception of the Lord’s Supper.

Recognizing the use of opening and closing hymns, liturgical worship services—with or without the Lord’s Supper—begin with the Invocation and end with the Benediction. Hymnals, then and now, reflected that structure of the worship service. Your question tells me you are seeing more consistent implementation of that structure today.

The Shepherd Under Christ, a pastoral theology textbook used at our seminary for many years, provides this explanation for the consecration of the elements.

“Essentially the consecration consists in speaking the words of institution over the visible elements. Its purpose is, first of all, to show that it is the pastor’s intention to carry out Jesus’ institution and to set the visible elements apart for use in the sacrament. It furthermore serves as a prayer that the Lord may do what He has promised, as a confession that the body and blood of Christ are present in the sacrament, and as an invitation to the communicants to appropriate Jesus’ promise by faith.

“Such a use of the words of institution in consecrating the visible elements is an ancient custom (cf 1 Cor 10:16), but the words are not to be considered a magic formula that affects a change in the elements. The presence of the body and blood does not depend on the simple repeating of the words but comes about through the gracious working of the Lord, whose promise is connected with the words. The real presence is therefore also not dependent on the faith of the man who speaks the words.”

If you would like to pursue the topic further, I would recommend reading The History and Use of the Eucharistic Prayer. It is available free from the Wisconsin Lutheran Seminary Essay File. One of the points of the paper is the following: “Luther’s liturgical reform of the Canon of the Mass was radical. Because the Canon strongly inculcates the view of the Mass as sacrifice, Luther in both his Formula Missae of 1523 and his Deutsche Messe of 1526 eliminated the entire Canon (Anaphora, Eucharistic Prayer) from the service with the exception of the bare Words of Institution which he retained. This practice has generally prevailed in Lutheranism to this present day.”

It is wonderful to hear that your friend believes in Jesus as her Savior. Such faith establishes membership in the Holy Christian Church.

Membership in that Church is known only to God (1 Samuel 16:7; 2 Timothy 2:19). For that reason, we sometimes call the Holy Christian Church “the invisible Church.”

Without the ability to look into anyone’s heart, you and I need to operate on the basis of what a person confesses. People make confessions of their faith by what they say. They also make a confession of their faith by their membership in a visible church. Their membership commits them to the doctrine and practice of their church. In practical terms, they represent their church and church body.

If we keep in mind that the reception of the Lord’s Supper is an expression of fellowship (1 Corinthians 10:17), we will to present an accurate picture of fellowship. While your friend is a fellow member of the Holy Christian Church, it sounds like she belongs to a church that is not in doctrinal agreement with our church. As she represents her church, it would not be an accurate picture of fellowship if she were to receive the Lord’s Supper in your church. Scripture instructs us not to participate in spiritual activities like worship and the Lord’s Supper with those are not united with us in faith (Romans 16:17).

Additionally, if your friend were to receive the Lord’s Supper in your church, she would be saying by her actions that she believes what your church believes and practices (1 Corinthians 11:26). You would have to ask her if she knows, understands and accepts the beliefs and practices of your church.

One of the purposes of closed communion, then, has the purpose of presenting, as far as humanly possible, an accurate picture of unity in the faith.

Another purpose of closed communion is to ensure that, as far as humanly possible, those receiving the Lord’s Supper are receiving it worthily and to their benefit, not their harm (1 Corinthians 11:27).

If your friend is not able to receive the Lord’s Supper with you in your church, she can certainly attend a worship service with you and be fed through God’s word. Through the gospel in word and sacrament, God brings the same blessings into the hearts of people.

I hope this information is helpful for you. Your pastor may have other resources to help you. As in all our conversations, this one too is one in which we want to speak the truth in love (Ephesians 4:15).

Thank you for your kind words! It is encouraging to know that readers near and far find the question and answer service beneficial.

There is no question that John 6:53-56 (“Jesus said to them, ‘Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them.’”) calls to mind the Lord’s Supper. The reality is that Jesus did not institute the Lord’s Supper until Thursday of Holy Week.

When it comes to John 6:53-56, it is important to keep context in mind. In verses 35, 48 and 51, Jesus used figurative language, calling himself “the bread of life” and “the living bread that came down from heaven.” Jesus used those metaphors in the context of believing in him (verses 29, 35, 36, 40, 47). Believing in Jesus is compared to consuming the bread of life.

In verse 51, Jesus changed the metaphor from “bread” to “flesh.” Verse 54 adds “blood” to the picture language. The context still points to the intended meaning that Jesus was emphasizing the importance of believing in him as the promised Savior.

If John 6:53-56 were speaking of the Lord’s Supper, then verse 53 would make the reception of that sacrament an absolute necessity for salvation. We know that cannot be the case, as the Lord’s Supper was not available for God’s Old Testament believers. What is an absolute necessity for salvation is faith in Jesus Christ (Mark 16:16; John 14:6).

Another thing to keep in mind is that the original Greek uses one word for “flesh” and another word—concerning the Lord’s Supper—for “body.”

The formula “in, with, and under” is a way Lutherans confess the real presence of Jesus’ body and blood in the Lord’s Supper. “Under” states that we only sense the bread and wine. The body and blood are truly present, but they remain hidden from us.

Thank you again for your words of appreciation for this service. May it continue to be a blessing to you and others. God’s blessings to you.

I do not know how you might be defining home church, so what I can do is pass along a response to a similar question. The response contained information from the March 24, 2020 Together newsletter.

“Since restrictions on gatherings vary from place to place, the celebration of the Lord’s Supper will in some places need to be modified, depending on government restrictions and medical guidelines. Some congregations, if allowed by state and local authorities, are gathering in small groups and taking great care to practice good hygiene and recommended ‘social distancing.’

“In other places, even small gatherings are not allowed. There have been questions about how we should proceed when it comes to the celebration of the Lord’s Supper when members cannot gather at church.

“Regardless of the specific situation in which your congregation finds itself, here are a couple of things to remember. First, while Christians desire to be strengthened and comforted by the Lord’s Supper, we also recognize that there are times when the normal celebration of Communion is not possible. For Christians serving in a war zone, for church members who are in a medically induced coma, for believers who are home-bound because of sickness or infirmity, the normal celebration of the Lord’s Supper with other believers may not be an option. But in those cases we take comfort in knowing that we have the means of grace in two forms—Word and sacrament. The forgiveness conveyed and assured by the written or spoken Word of God is no less powerful and effective than the sacrament. In some cases, private Communion may certainly be available.

“Second, we also recognize that there is no scriptural definition or requirement for how frequently Christians should celebrate the Lord’s Supper. Jesus simply encourages us to receive the Lord’s Supper regularly and often. There may be times such as this that, temporarily, the Lord’s Supper may not be available as often as we would like or desire. For that reason, the Conference of Presidents is urging patience with the following advice:

“We encourage our congregations at this time to reserve the distribution of the Lord’s Supper for its regular and normal use within the gathering of the body of believers (realizing that some changes in procedure may be made) or distributed privately by the pastor to individuals in need, as is the customary practice. We urge congregations to refrain from initiating novel approaches for celebration of the sacrament.”

Click here to subscribe to Together newsletters.

Some time ago, a person asked a similar question. Here is the question and answer that became an article in Forward in Christ.

“Dementia leads my elderly father to speak like he has lost his faith. To make matters worse, our pastor will not give him Communion. What am I to think?”

Like you, I’m saddened when anyone loses physical or mental abilities, especially when it is a family member. God’s design was that we have perfect bodies and minds here on earth, but sin’s entrance into the world introduced physical and mental suffering and, ultimately, death. You asked what you are to think of your father’s current situation. Here is what I would encourage you to think about.

Faith is a matter of the heart

While a book of the Bible like James teaches us that Christian faith is living and active (James 2:17), visible and audible in daily living, we want to keep in mind that faith is a matter of the heart. Faith is trusting in Jesus Christ as the Savior from one’s sin. The fact that your father cannot always express Christian faith does not mean that faith has vanished. I would liken his situation to a child.

Was your father baptized as an infant? Were you? I was. Could any of us right after Baptism express with our mouths the Christian faith the Holy Spirit planted in our hearts? No. The physical and mental abilities to do that had not yet developed. Still, the inability to confess Christian faith with the mouth at that young age did not mean faith was absent. Adults like your father can be in a similar situation at the other end of the age scale; diminished physical and mental capabilities can make it difficult for him to confess Christian faith consistently.

So is there a way to nurture and preserve his faith? That’s where your second question comes in.

The Word of God is powerful

While it is certainly understandable that you would like your father to receive Holy Communion—and your pastor shares that attitude—we want to remember what God says about the distribution and reception of the Lord’s Supper.

Scripture instructs us that “a man ought to examine himself before he eats of the bread and drinks of the cup” (1 Corinthians 11:28). God requires that people who desire to receive Communion examine their hearts beforehand. A proper examination leads to a confession of sins and a confession that Jesus gives his very body and blood in the Sacrament for the forgiveness of sins. The very young are not able to make this kind of examination and confession, and so we do not commune them until they can. In other cases, such as your father’s, waning mental capabilities may prevent Christians, periodically or continually, from examining themselves or expressing the results of an examination of the heart. In those instances, pastors have to make a judgment call and withhold Communion. And while family members like you can be frustrated about such a decision, I also can assure you that pastors are saddened to arrive at that course of action.

All this does not mean that your father is cut off from the means that will strengthen and preserve his faith. The simple spoken Word of God can penetrate his heart. When your pastor speaks God’s Word to your father and points him to the cross and the empty tomb, the Holy Spirit uses that Word to deepen and sustain faith. The Word is that powerful (Romans 1:16). Praise God for that power—and his promise to perfect our bodies and minds on the Last Day!

Several people have raised this question—and variations of it—in the past few months. You will find their questions and the answers they received in the “Lord’s Supper Questions” category of the “Topical Q & A” section on the website.

Seminary students preparing for service in our church body as pastors learn this in The Shepherd Under Christ: a Textbook for Pastoral Theology – “Neither the church nor its pastor has the ability or the right to examine and judge hearts. The pastor will accept the confession of the mouth and dare not judge a person to be impenitent on the basis of feelings the pastor has about that person’s sincerity. But when impenitence has become outwardly evident, the pastor must avoid becoming a partaker of another’s sin by knowingly giving communion to the openly impenitent (1 Tm 5:22). Withholding communion is then a forceful preaching of the law to call the sinner to repentance. Likewise such withholding will avoid public offense which could result from giving communion to one whose sin is public and whose impenitence is evident” (p. 81).

“Suspension from Communion” is a course of action, in keeping with Matthew 18, that is available for a pastor as he works with an impenitent church member. Any disciplinary action by a pastor is not to be for personal advantage but to try to lead an impenitent sinner to repentance. The motive of church discipline is always to be that of love and concern for impenitent sinners.

Thankfully, restrictions on gathering for corporate worship, which includes receiving the Lord’s Supper, are easing.

When there were tighter restrictions two months ago, a Together newsletter contained information about the celebration of the Lord’s Supper. This link will take you to that newsletter. Look for the section titled “Communion.”

You can subscribe to Together newsletters here.

“’We encourage our congregations at this time to reserve the distribution of the Lord’s Supper for its regular and normal use within the gathering of the body of believers (realizing that some changes in procedure may be made) or distributed privately by the pastor to individuals in need, as is the customary practice. We urge congregations to refrain from initiating novel approaches for celebration of the sacrament.’

That quotation is part of a reply to a recent question concerning the same subject matter. This link will provide you with the reply in its entirety.

The good news is that, with some restrictions involved, churches in parts of our country are opening for public worship.

I am not entirely sure what source you are referencing with your words in quotation marks. We do have some hymns in the Holy Communion section of Christian Worship: A Lutheran Hymnal that use similar language: “Heavn’ly bread” (309:2); “O Living Bread from heaven” (314:1); “This is the hour of banquet and of song; Here is the heav’nly table spread anew” (315:2); The last stanza of hymn 315 extends that imagery: “Feast after feast thus comes and passes by, Yet, passing, points to that glad feast above; Giving sweet foretaste of the festal joy; The Lamb’s great marriage feast of bliss and love.”

In Holy Communion, the Son of God from heaven gives us his body and blood, in, with and under the bread and wine. That same Lord spoke of looking forward to a heavenly meal with his followers (Luke 16:15-18). The prophet Isaiah also described God’s eternal love in the imagery of a great banquet (25:6-9).

We find all these thoughts in a prayer in Christian Worship: Supplement – “We give you thanks, O Lord, for the foretaste of the heavenly banquet that you have given us to eat and to drink in this sacrament. Through this gift you have fed our faith, nourished our hope, and strengthened our love. By your Spirit help us to live as your holy people until that day when you will receive us as your guests at the wedding supper of the Lamb, who lives and reigns with you and the Holy Spirit, one God, now and forever.”

So, perhaps, that prayer is what you were referencing. At any rate, I hope this helps your understanding.

Our pastors are happy to commune people who belong to churches of our fellowship. An LCMS (The Lutheran Church—Missouri Synod) member represents his or her church, and because WELS and LCMS are not in fellowship with one another, we refrain from communing together, as the reception of the Lord’s Supper is an expression of unity in the faith (1 Corinthians 10:17). The individual profession of a person is one thing, but a person’s profession of faith by his or her church membership is what we really need to consider. We see church membership as a way in which Christians acknowledge Jesus before others (Matthew 10:32) and publicly indicate their unity in faith and doctrine with fellow believers.

Our practice in WELS is not unique. LCMS states on its website: “The official position of the Synod is that not only are members of other Lutheran churches with whom we are in altar and pulpit fellowship invited to commune with us, but also that in certain extraordinary cases of pastoral care and in emergencies members of churches not in fellowship with us may be given Communion.” WELS also allows for extraordinary cases and emergencies, but we recognize LCMS’ position of normally communing those “with whom we are in altar and pulpit fellowship.” That would exclude WELS.

If you are visiting one of our churches, I invite you to contact the pastor(s) for more information.

With a concern for orderliness (1 Corinthians 14:40), congregations call pastors to administer the sacraments, among many other responsibilities and privileges. You are correct in noting that, in times of emergency, any Christian can baptize. That would especially be true with the case of a child or infant.

There really are not parallel emergency situations with the distribution of the Lord’s Supper. Certainly, Christians may desire the Lord’s Supper in times of sickness and when earthly life is coming to an end, but if that is not possible, the word of God alone brings the same blessings as the Lord’s Supper. We speak of the gospel in word and sacrament. Recognizing the power of God’s word, there is no need to deviate from our regular practice of having our pastors administer the sacrament.

I would direct your attention to a recent question and answer concerning the church’s administration of the Lord’s Supper and a recent Together newsletter that addressed congregational worship life in these unsettled days.

What you are describing is the pastor speaking “the words of institution” in the consecration of the elements. The Shepherd Under Christ, a pastoral theology textbook used at our seminary for many years, provides this explanation for the consecration of the elements.

“Essentially the consecration consists in speaking the words of institution over the visible elements. Its purpose is, first of all, to show that it is the pastor’s intention to carry out Jesus’ institution and to set the visible elements apart for use in the sacrament. It furthermore serves as a prayer that the Lord may do what He has promised, as a confession that the body and blood of Christ are present in the sacrament, and as an invitation to the communicants to appropriate Jesus’ promise by faith.

“Such a use of the words of institution in consecrating the visible elements is an ancient custom (1 Cor 10:10), but the words are not to be considered a magic formula that effects a change in the elements. The presence of the body and blood does not depend on the simple repeating of the words but comes about through the gracious working of the Lord, whose promise is connected with the words. The real presence is therefore also not dependent on the faith of the man who speaks the words.” (Page 91)

Concerning the practice you mentioned, our Conference of Presidents recently gave this advice: “We encourage our congregations at this time to reserve the distribution of the Lord’s Supper for its regular and normal use within the gathering of the body of believers (realizing that some changes in procedure may be made) or distributed privately by the pastor to individuals in need, as is the customary practice. We urge congregations to refrain from initiating novel approaches for celebration of the sacrament.”

The March 24, 2020 Together newsletter addressed Holy Communion practices during this extraordinary time. That information follows:

“Since restrictions on gatherings vary from place to place, the celebration of the Lord’s Supper will in some places need to be modified, depending on government restrictions and medical guidelines. Some congregations, if allowed by state and local authorities, are gathering in small groups and taking great care to practice good hygiene and recommended ‘social distancing.’

“In other places, even small gatherings are not allowed. There have been questions about how we should proceed when it comes to the celebration of the Lord’s Supper when members cannot gather at church.

“Regardless of the specific situation in which your congregation finds itself, here are a couple of things to remember. First, while Christians desire to be strengthened and comforted by the Lord’s Supper, we also recognize that there are times when the normal celebration of Communion is not possible. For Christians serving in a war zone, for church members who are in a medically induced coma, for believers who are home-bound because of sickness or infirmity, the normal celebration of the Lord’s Supper with other believers may not be an option. But in those cases we take comfort in knowing that we have the means of grace in two forms—Word and sacrament. The forgiveness conveyed and assured by the written or spoken Word of God is no less powerful and effective than the sacrament. In some cases, private Communion may certainly be available.

“Second, we also recognize that there is no scriptural definition or requirement for how frequently Christians should celebrate the Lord’s Supper. Jesus simply encourages us to receive the Lord’s Supper regularly and often. There may be times such as this that, temporarily, the Lord’s Supper may not be available as often as we would like or desire. For that reason, the Conference of Presidents is urging patience with the following advice:

“’We encourage our congregations at this time to reserve the distribution of the Lord’s Supper for its regular and normal use within the gathering of the body of believers (realizing that some changes in procedure may be made) or distributed privately by the pastor to individuals in need, as is the customary practice. We urge congregations to refrain from initiating novel approaches for celebration of the sacrament.’

“If you have specific questions, please contact your district president.”

Click here to subscribe to Together newsletters.

This brief Catechism review will use the edition of Luther’s Catechism produced by Northwestern Publishing House in 2017.

“Why do Christians gather together in congregations? Hebrews 10:24-25; Acts 2:42; 2 Peter 3:18.”

“How does God guide Christian congregations as they use the keys publicly? Matthew 18:20; Ephesians 4:11-12; Titus 1:5; Acts 14:23; 1 Timothy 5:17; Matthew 16:19. God provides Christian congregations with leaders who are to faithfully guide the affairs of the congregation. Preaching and teaching God’s Word is one of the most important ways that they lead their congregations.”

“What are some ways in which a pastor serves the congregation that has called him? 1 Corinthians 4:1; 1 Timothy 4:13; 2 Timothy 4:2-3; Mark 16:15; Luke 24:47; 2 Timothy 4:5; Isaiah 52:7; James 5:14; 2 Corinthians 1:3-4. The pastor serves the congregation by leading the members in public worship, preaching and teaching God’s law and gospel, and counseling and encouraging the members with God’s Word. 1 Corinthians 14:40; Matthew 28:19; 1 Corinthians 11:24-25. The pastor serves the congregation by administering the sacraments in an orderly way. Ephesians 4:11-12. The pastor serves the members of the congregation by training them with the Word of God, equipping them to serve their Savior.”

The Pastor Call Form used in our synod highlights these truths, as it charges pastors: “To preach the gospel of our Lord among us in its truth and purity, to administer the sacraments in accordance with the inspired Word of God and the Confessions of the Evangelical Lutheran Church as incorporated in the Book of Concord of 1580, and to establish and maintain sound Lutheran practice at all times.”

Concerning special situations like quarantine, the latest Together newsletter provided this information: “Since restrictions on gatherings vary from place to place, the celebration of the Lord’s Supper will in some places need to be modified, depending on government restrictions and medical guidelines. Some congregations, if allowed by state and local authorities, are gathering in small groups and taking great care to practice good hygiene and recommended ‘social distancing.’

“In other places, even small gatherings are not allowed. There have been questions about how we should proceed when it comes to the celebration of the Lord’s Supper when members cannot gather at church.

“Regardless of the specific situation in which your congregation finds itself, here are a couple of things to remember. First, while Christians desire to be strengthened and comforted by the Lord’s Supper, we also recognize that there are times when the normal celebration of Communion is not possible. For Christians serving in a war zone, for church members who are in a medically induced coma, for believers who are home-bound because of sickness or infirmity, the normal celebration of the Lord’s Supper with other believers may not be an option. But in those cases we take comfort in knowing that we have the means of grace in two forms—Word and sacrament. The forgiveness conveyed and assured by the written or spoken Word of God is no less powerful and effective than the sacrament. In some cases, private Communion may certainly be available.

“Second, we also recognize that there is no scriptural definition or requirement for how frequently Christians should celebrate the Lord’s Supper. Jesus simply encourages us to receive the Lord’s Supper regularly and often. There may be times such as this that, temporarily, the Lord’s Supper may not be available as often as we would like or desire. For that reason, the Conference of Presidents is urging patience with the following advice:

“’We encourage our congregations at this time to reserve the distribution of the Lord’s Supper for its regular and normal use within the gathering of the body of believers (realizing that some changes in procedure may be made) or distributed privately by the pastor to individuals in need, as is the customary practice. We urge congregations to refrain from initiating novel approaches for celebration of the sacrament.’”

I have heard of people giving up many things for Lent but never the absolution.  This is a practice with which I was not familiar—as were several of my colleagues in the ministry whom I consulted.  I did find the practice online in a worship resource, but I’m with you in that this practice is puzzling.  The stated purpose of that practice is “to underscore the entire season of Lent as a time of repentance” and to underscore “the brokenness of our relationship with God.”

I can understand why you felt empty when, after speaking the confession of sins, there was no spoken absolution.  It would be comparable to King David saying in Psalm 32:5 – “Then I acknowledged my sin to you and did not cover up my iniquity.  I said, ‘I will confess my transgressions to the Lord,” and then omitting the end of that verse: “and you forgave the guilt of my sin.”  Luther’s Catechism explains on the basis of God’s Word that “Confession has two parts.  The one is that we confess our sins; the other, that we receive absolution or forgiveness from the pastor as from God himself, not doubting but firmly believing that our sins are thus forgiven before God in heaven.”

Acknowledging that Lent is a time of repentance and a season that underscores “the brokenness of our relationship with God” is accurate, but there is more to Lent’s message than that.  The season of Lent holds up the gospel message in great detail, showing that God “did not spare his own Son, but gave him up for us all” (Romans 8:32).  Lent demonstrates how “Christ redeemed us from the curse of the law by becoming a curse for us” (Galatians 3:13).

Yes, Scripture does speak of unworthily reception of the sacrament and the need for self-examination (1 Corinthians 11:27-28).  At least speaking the confession in the worship service aided you in self-examination, and that confession was followed up with the message of forgiveness in the sacrament.

I hope you are addressing your concerns to your pastor.  That is the person who really needs to hear them.  God guide you in those conversations.

Your search in the Bible regarding this practice did not yield results because the Bible does not address it. The practice falls into that category we call adiaphora—those things that God has neither commanded nor forbidden.

If God has not commanded or forbidden something, then Christians have freedom in that area. Of course, having freedom does not mean that Christians can do whatever they want, without regard to others. Romans 14 and 1 Corinthians 8-10 teach how Christians exercise their freedom as they interact with Christians whose consciences differ from theirs.

In the case of parents bringing their small children with them to receive Communion, this may be a practice that is new to you, but there is certainly nothing wrong with it. The fact that this practice was one that you formerly observed only in churches outside our fellowship does not make it wrong for a WELS church to implement it. There may be practicality and good spiritual reasons behind it: parents may want to commune together rather than individually, taking turns watching their children. Perhaps you could look upon these young children in parents’ arms as the future of the church—people with whom you will soon stand or kneel to receive the sacrament.

It always helps, of course, if explanations accompany changes in congregational life or worship. If that was not the case with this practice, a conversation with your pastor would be productive and informative.

If our practice of close communion were to be reconsidered and changed, it would start with the Conference of Presidents, the group responsible for the supervision of doctrine and practice in our synod, and end with a resolution at a synod convention. (I would not look for such a change to take place.)

The rest of my response may seem disjointed, but I am trying to respond to your varied questions and concerns.

Self-examination is certainly the responsibility of every person who desires to receive the Lord’s Supper. That individual responsibility does not remove a pastor’s responsibility to “Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood” (Acts 20:28). The communicant’s individual responsibility for self-examination does not eliminate the pastor’s obligation to be “faithful” (1 Corinthians 4:2) in his work, including his administration of the Lord’s Supper. Faithful work in that regard includes doing what he can so that the picture of unity that is presented at the celebration of the Lord’s Supper is genuine and not contrived.

Matthew 10:32 speaks of Christians acknowledging Jesus before others, and Jesus acknowledging those people before his heavenly Father. We sometimes use that passage to indicate how church membership is a way in which people acknowledge Jesus before others and publicly indicate their unity in faith and doctrine with fellow believers. A person’s membership in a visible church is helpful information in determining whether they are able to commune in one of our churches. Nowhere have we said that people need to be members of WELS to acknowledge Jesus as their Savior. The kingdom of God is bigger than our church body. I would encourage you to re-read the usage of Matthew 10:32 in our literature.

We do not know for sure if Judas was present when Jesus instituted the Lord’s Supper. His presence or absence does not have a bearing on the practice of closed communion. A previous response to a question similar to yours stated this: “ Jesus didn’t decide whom to commune based on what was hidden in people’s hearts, and we don’t either. We decide based on what they tell us and what we can see….There was as yet no sign that Judas was not completely one with the rest of the disciples in everything that they believed and taught. If Jesus communed Judas…he did so because there was no visible reason to exclude him. That’s our practice, too.

“There’s also a principle at stake here. We derive our doctrine and practice from passages that specifically address the doctrine or practice in question. We learn how we are to administer the Lord’s Supper from passages that directly address that issue, and the passages that establish closed communion are quite direct (e.g. 1 Corinthians 10:16-22, 1 Corinthians 11:23-32).”

Our close communion practice is biblical and historic. If it sets us apart from other Christians, then it means we are following God’s instructions in Romans 16:17. For further information and explanation of our church’s close communion practice, I would encourage you to speak to your pastor. He needs to hear your concerns and address them.

It is impenitent sinners who need to distance themselves from the Lord’s Supper until their hearts are changed. Penitent sinners like you and I are welcome guests.

What I see in your words is the cry of a child of God: “God, have mercy on me, a sinner” (Luke 18:13). That call for help does not fall on deaf ears. The Bible says: “If we confess our sins, [God] is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9).

Friend, through his gospel in word and sacrament God offers and gives you forgiveness of sins. Through that same gospel in word and sacrament God strengthens your faith and fortifies you for more faithful Christian living. For those reasons—and with a faith-filled, penitent heart—be a guest again at the Lord’s Supper.

And then armed with the power of God and the motive of thanksgiving, resolve to say “no” to sin in the future (Titus 2:12). If ending the relationship you are in would be beneficial to your faith—and you acknowledge that to be the case—then you do well to follow through on that.

Finally, let me remind you of the resource that is available in Christian Worship: A Lutheran Hymnal. On page 156 there is information on “Personal Preparation for Holy Communion.” You might find new meaning in the questions and answers there that address the subjects of confession, forgiveness, the Lord’s Supper and Christian living. I encourage you to read through that information at home or in church to help prepare to be a guest at the Lord’s Supper. God bless you!

It is in some of our congregations. Each congregation has Christian freedom to determine the number of worship services it will hold, on which days of the week those services will take place and how often the Lord’s Supper will be offered.

The Bible speaks of the frequency of receiving the Lord’s Supper in general terms (1 Corinthians 11:25-26), leaving the specifics to Christians and their New Testament freedom.

Whatever decisions congregations reach regarding their worship service schedules, we can be confident God is feeding the souls of his people through his gospel in word and sacrament.

1 Corinthians 10:17 (“Because there is one loaf, we, who are many, are one body, for we all share the one loaf.) teaches that the reception of the Lord’s Supper is an expression of fellowship in the faith and unity of doctrine. There would be a false picture of unity if individuals who were not one with us in faith and doctrine would partake of the sacrament in our churches. Similarly, there would be a false picture of unity if you were to receive the sacrament with people who were not united with you in faith and doctrine.

The historic practice of closed communion has the intent of expressing a genuine picture of unity in the faith, not one that is false or forced, and ensuring, as far as humanly possible, that those receiving the sacrament will do so to their benefit and not their harm (1 Corinthians 11:27-32).

This We Believe, a statement of belief of the Wisconsin Evangelical Lutheran Synod, states: “We believe that all who join in the Sacrament of the Lord’s Supper receive the true body and blood of Christ in, with, and under the bread and wine (1 Corinthians 10:16). This is true because, when the Lord instituted this sacrament, he said, ‘This is my body. This is my blood of the covenant, which is poured out for many for the forgiveness of sins’ (Matthew 26:26,28). We believe that Christ’s words of institution cause the real presence—not any human action.

“We reject any attempt to set the precise moment within the celebration of the Lord’s Supper when the body and blood of Christ become present. We therefore reject the view that one must believe that Christ’s body and blood are present as soon as the words of consecration have been spoken and the view that one must believe that Christ’s body and blood become present only at the moment of eating and drinking.”

The Lutheran Confessions address this subject in more detail in Article VII of the Formula of Concord.

There is a valid consecration in other Lutheran churches, since they use the word of God by which Jesus instituted the sacrament and the earthly elements designated by the Lord.

While using the Lord’s words and the earthly elements designated by the Lord, the Church of England teaches that only believers receive the body and blood of the Lord, and they receive that only by faith. While that is the official teaching, the wording of the Holy Eucharist liturgy in The Book of Common Prayer has been purposely ambiguous over the years to accommodate a wide variety of belief: real presence, representation and transubstantiation. The intent to create a “big tent” for diversity of beliefs—in regard to the Lord’s Supper and other doctrinal matters—finds its origin in the Elizabethan Settlement of 1559.

Answering your question means understanding the “damnation” (in the translation you cited) brought about by unworthily receiving the Lord’s Supper.

The Greek word in 1 Corinthians 11:29 means “judgment” or “condemnation.” “Damnation” speaks of an everlasting judgment that is irreversible. The immediate context (1 Corinthians 11:30) speaks of temporal judgments, and not damnation, that some Christians in Corinth received for their unworthily reception of the Lord’s Supper.

Could such temporal judgments lead to an everlasting judgment of condemnation or damnation? Certainly, that is the serious nature of impenitence and unbelief. However, Bible translations that speak of “condemnation” and not “damnation” in 1 Corinthians 11:29 hit the mark in light of the immediate context.

This does not minimize the seriousness of those who fail to “discern the body of Christ” (1 Corinthians 11:29). All doctrinal errors are serious and potentially faith destroying. Without question, the apostle Paul’s prayer that his readers would grow in knowledge and faith (Ephesians 1:17-19) is our prayer for people who do not profess the truths of Scripture.

During his ministry Jesus certainly used figures of speech such as similes (Luke 17:24), metaphors (Luke 13:32) and parables (Luke 13:18-21).

When it comes to Jesus’ words of institution, understanding the context will determine how to interpret the meaning of his words. There is nothing in the immediate context that tells us to understand his words in a figurative way. He is speaking words meant to be taken literally.

The wider context of the Bible confirms this. In 1 Corinthians 10:16 the apostle Paul, by inspiration of the Holy Spirit, asks: “Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ?” His questions anticipate and expect the answer “yes.” So, yes, there is a participation, a communion, between the cup of thanksgiving—the wine—and the blood of Christ, and there is a participation between the bread and the body of Christ. Jesus’ body and blood are present in, with and under the bread and wine in the sacrament.

In the next chapter of that same letter, the apostle speaks of the real presence of Jesus’ body and blood in the sacrament when he writes: “So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord” (1 Corinthians 11:27). That verse highlights very clearly the four items present in the sacrament: the bread and wine, and Jesus’ body and blood.

There is no reason for your faith to be shaken. In fact, it is quite the opposite. Through his holy supper your Lord comes to you to strengthen your faith and to offer and give you forgiveness of sins. So be a guest at his supper often! Take to heart not only the words “This is my body…this is my blood” but also the words “for you” (Luke 22:19, 20). In the sacrament Jesus is giving you his body and blood to forgive your sins and deepen your trust that you are redeemed child of God.

No, we do not.  Scripture explains that we eat and drink the body and blood of our Lord along with the bread and wine (Matthew 26:26-28; Mark 14:22-24; Luke 22:19-20; 1 Corinthians 11:23-25).  We do best to stay with the wording of Scripture.

Your question addresses the subject of “Capernaitic” eating—a reference to John 6:43-59, where some people in Capernaum misunderstood Jesus’ words about receiving him in faith (eating his flesh and drinking his blood) and took them literally in a cannibalistic sense.

When we partake of the Lord’s Supper, we receive the Lord’s body and blood, along with the bread and wine, in a way that we cannot understand but accept in faith.

Interestingly enough, the Lutheran Confessions address your question because of errors that were prevalent in the 16th century.  Here are just a few citations:

“1. We believe, teach, and confess that in the Holy Supper the body and blood of Christ are truly and essentially present, and are truly distributed and received with the bread and wine.”  (Formula of Concord, Epitome, Affirmative Theses)

“6. We believe, teach, and confess that the body and blood of Christ are received with the bread and wine, not only spiritually by faith, but also orally; yet not in a Capernaitic, but in a supernatural, heavenly mode, because of the sacramental union; as the words of Christ clearly show, when Christ gives direction to take, eat, and drink…”  (Formula of Concord, Epitome, Affirmative Theses)

“21. Hence we hereby utterly [reject and] condemn the Capernaitic eating of the body of Christ, as though [we taught that] His flesh were rent with the teeth, and digested like other food, which the Sacramentarians, against the testimony of their conscience, after all our frequent protests, willfully force upon us, and in this way make our doctrine odious to their hearers; and on the other hand, we maintain and believe, according to the simple words of the testament of Christ, the true, yet supernatural eating of the body of Christ, as also the drinking of his blood, which human senses and reason do not comprehend, but as in all other articles of faith our reason is brought into captivity to the obedience of Christ, and this mystery is not apprehended otherwise than by faith alone, and revealed in the Word alone.”  (Formula of Concord, Epitome, Negative Theses)

You might be interested to know that your question is asked and answered in a Northwestern Publishing House publication: A Bible Study on Man and Woman in God’s World. The question and answer follow:

“It is clear that the Lord’s Supper should be administered by the pastor or by a man authorized by the congregation to administer the sacrament in his absence. But can a distinction be made between administration and distribution? The Roman Catholic Church uses a number of lay altar assistants to speed the distribution of the elements to the entire congregation. In many parishes women distribute both the wine and the bread.

“Some European Lutherans argue that the pastor must retain distribution of the bread since it is at this point that the authority to exclude someone from the Lord’s Supper must be exercised, but that women could distribute the wine since admission has already been determined by this point.

“If the form of celebrating the Lord’s Supper among us was such that the distribution of the elements was understood as simply assisting all of the congregation in receiving the elements (sort of the opposite function of gathering the offering) and if some other means of upholding the scriptural principles of closed communion was in place, it would be possible to defend the position that there are no theological grounds for excluding women from assisting with the distribution. For example, in the ancient church women were sometimes permitted to carry the consecrated elements to the sick. This was considered to be a form of distribution of the elements which enabled home-bound members of the congregation to participate in the sacrament along with the congregation.

“Such a form of distribution without consecration of the elements in the presence of the communicant is not practiced among us. Although there are some precedents for the practice in the history of the church, I do not believe women altar assistants could be introduced in our congregations under present circumstances without serious problems of misunderstanding and even offense.” (Pages 35-36)

Allow me to clarify a couple of assumptions.  I do not believe our pastors view the practice of closed communion as an expression of their understanding that they are totally responsible for communicants’ actions or attitudes.  That was never my approach as a parish pastor.  Communicants are instructed to examine themselves before receiving the sacrament (1 Corinthians 11:28).

Pastors do take seriously the instruction to “Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers.  Be shepherds of the church of God, which he bought with his own blood” (Acts 20:28).  Pastors do take seriously the instruction to carry out their responsibilities faithfully (1 Corinthians 4:2).  Part of a pastor’s concern is doing what he can so that no one “eats the bread or drinks the cup of the Lord in an unworthy manner” (1 Corinthians 11:27), or that a false picture of unity is presented when the Lord’s Supper is celebrated (1 Corinthians 10:17).  The practice of closed communion addresses those concerns.

With your last statement I take it that you are referencing the situation of a person receiving the sacrament in an unworthy manner and bringing “judgment on himself” (1 Corinthians 11:29).  In the verses that follow, the apostle lists examples of some temporal, and not eternal, judgments people brought on themselves.

In summary, closed communion is the historic and biblical practice of the Christian Church.  The practice has the purposes of ensuring that, as far as humanly possible, those receiving the sacrament do so to their benefit and not their harm (1 Corinthians 11:27-30), and that the oneness that is expressed in receiving the sacrament is genuine and not contrived (1 Corinthians 10:17).

“Everyone ought to examine themselves before they eat of the bread and drink of the cup” (1 Corinthians 11:28).  Christians need to be able to examine themselves before receiving the Lord’s Supper.  That means being able to recognize they are sinners who have been redeemed by Jesus Christ, repent of their sins, and realize that in the sacrament they are receiving the Lord’s body and blood in, with and under the bread and wine.  Christians who cannot examine themselves in this way will be served the gospel of Jesus Christ in word only, for the strengthening of their faith and the forgiveness of sins.  Pastors will consider, on a case-by-case basis, how they will minister to Christians with intellectual and developmental disabilities.

I can appreciate your desire to receive the Lord’s Supper.  The new self in us says, “As the deer pants for streams of water, so my soul pants for you, O God” (Psalm 42:1).  We look to the Lord’s Supper as a wonderful gift from our Savior.  It is a gift in which he gives us his body and blood—under the form of bread and wine—to forgive our sins, to strengthen our faith and to fortify us for more faithful Christian living.  Not receiving the sacrament as frequently as you are able because of your circumstances does not “put you in jeopardy of falling away from God if you were to pass.”  The infrequency (whatever it may be) of your reception of the sacrament sounds like it is due to logistical circumstances and not to any despising of the sacrament.

I think you answered your second question well.  You are “compensating” for the infrequent reception of the sacrament by more contact with the word of God.  You may recall from your Bible Information Class instruction that we speak of the “means of grace” being the gospel in word and sacraments.  That means that God works through the Bible and the sacraments (the word connected to earthly elements) to call people to faith and strengthen them in the faith.  And so while you currently may not be able to receive the Lord’s Supper as frequently as you would like, God is giving you the same blessings through his written word.  I say this not to minimize the importance of the Lord’s Supper but to remind you that God is giving you the forgiveness of sins and strengthening of faith through the Bible—just as he does in a very personal way through the Lord’s Supper.

As far as receiving the sacrament more frequently, I trust you have talked to your pastor about this. You say you live in a remote area of Alaska.  I wonder if it is possible for your pastor to alert other WELS pastors of your situation, so that they might serve you with the sacrament if their travels take them anywhere near your location.

Regarding worshiping at churches beyond our fellowship, you do well to continue to recognize biblical fellowship principles, understand the dangers of false teachings, and supplement your devotional life with the online resources you mentioned.

Probably more than others who might be reading this question and answer, you—because of your circumstances—can appreciate the Lord’s promise of his continual presence in your life (Matthew 28:20; Hebrews 13:5b).  How wonderful it is for God to come to us through word and sacrament, and for us to be able to approach him through prayer.  God bless you as you use his gospel to stay connected to him in faith!

If you were to attend a Holy Communion worship service in the WELS church you referenced (or any WELS church), chances are you would read something like the following in the bulletin:

“Out of sincere love for the truth of God’s Word and precious souls, we practice closed communion in our congregation. This has been the practice of Christians for centuries and is thoroughly scriptural. It judges the heart of no individual, yet expects that there be full doctrinal agreement among those who commune. For this reason we ask that only members of the Wisconsin Evangelical Lutheran Synod (WELS) or the Evangelical Lutheran Synod (ELS) join us for the Lord’s Supper today. If you have any questions about this or any other matter of the Christian faith, please feel free to speak with the pastor. ”

Or,

“We practice closed communion. This means that we invite to commune with us only those who are members of this congregation or members of another congregation of the Wisconsin Evangelical Lutheran Synod (WELS) or the Evangelical Lutheran Synod (ELS). By so doing, we are being faithful to the Lord’s teaching about his Holy Supper. He teaches that those who commune together express their agreement with all his teachings (1 Corinthians 10:17). Sadly, all Christians are not in complete agreement because of false teachings. By not inviting Christians outside our fellowship to commune with us, we avoid an expression of unity where it does not exist.  If you have questions concerning this practice, please speak with the pastor.”

Christians joined together by a common confession of faith—and demonstrating that common confession of faith by their church membership—express their unity through reception of the Lord’s Supper.  Perhaps you would have opportunity this spring or summer to re-establish membership with the congregation and the synod—I don’t know.  I would encourage you to establish membership in a congregation where you can regularly receive the Sacrament.  And, as the paragraphs above indicated, I could probably help you most by directing you to contact the pastor(s) of the congregation you intend to visit.

The Catholic church believes that only priests ordained by bishops in communion with the Pope or in the apostolic succession of the Eastern church have the power to consecrate the bread and wine so that they become body and blood of Christ and that nothing of the substance of the bread and wine remains, only body and blood. They also believe that the elements remain Christ’s body and blood even after the mass is over. The elements can be reserved in a special place. The elements can be bowed to and prayed to. They believe the mass is a sacrifice. They also curse everyone who does not accept this view.

We believe that, together with the bread and wine, Christ’s body and blood are truly present, however, this does not depend on papal ordination but on Christ’s institution. We do not accept the adoration (worship) of the host, nor do we believe that a sacrifice takes place. We stick just to what the Words of Institution say.

Close(d) Communion is the historic and biblical practice of the Christian Church.  The practice has the purposes of ensuring that, as far as humanly possible, those receiving the Sacrament do so to their benefit and not their harm (1 Corinthians 11:27-30), and that the oneness that is expressed in receiving the Sacrament is genuine and not contrived (1 Corinthians 10:17).

Reception of Holy Communion is an expression of unity and fellowship with others who receive it.  How do we know that those who receive the Sacrament are united in the faith with one another?  We certainly cannot look into their hearts, but we can hear their common confession of faith.  That is where church membership enters the picture.  We see church membership as a way in which Christians acknowledge Jesus before others (Matthew 10:32) and publicly indicate their unity in faith and doctrine with fellow believers.

Does this practice “guarantee” that every person, without exception, “is truly partaking in Communion in the manner Christ intended?”  No.  That is not our assertion.  We cannot control the attitudes of others’ hearts.  What we can do is see to it that, as far as humanly possible, those receiving the Sacrament in our churches will be partaking in Communion in the manner Christ intended, and will be providing a genuine picture of unity.

On the last day Jesus will acknowledge his followers’ fruits of faith (Matthew 25:31-40).  Faithfulness to the Lord’s word describes what fruits of faith are all about.  If you have not had any face-to-face conversations with a WELS pastor about this subject matter, I would encourage you to do that.  Christian fellowship is a wonderful blessing (Psalm 133:1).

There are several reasons. These may be simply stated here, but each point deserves more discussion with attention to specific Bible passages that guide us in applying these principles. So I’ll give you a brief list here and now but strongly encourage you and your husband to sit down with your pastor to discuss the issues that surface. The pastor may then expand the Bible points that most need attention and best serve you and your husband as you seek appropriate answers to your questions.

The practice of close or closed communion refers to our desire to speak with potential communicants prior to their receiving communion with us and to make sure adequate Bible instruction as well as a unity in our beliefs is present prior to communing together. The main reasons why we do this are these:

• We want to protect souls who might do damage to themselves since the Lord’s Supper is for believers who are not only baptized but also instructed and knowledgeable about what they receive in the sacrament and why.
• We want to protect souls since those who commune are to examine themselves prior to communing, so we want to be sure those who commune with us have been trained how to do this and possess the level of understanding and maturity to make it meaningful.
• We want to protect souls and show integrity as we publicly confess Bible truths since all who commune together are expressing unity in the Christian faith and in their allegience to the Bible. We want this expression to be genuine and not a sham or hypocritical pretending we have unity if indeed we don’t.

So we want to speak with potential communicants when we are not sure about their preparation to receive the sacrament.

Thank you for your thoughtful approach to this important kind of question. Your spiritual well-being is of utmost importance and your desire to receive the Lord’s Supper in a fitting way is a good evidence that you need clear answers to your concerns.

One of the requirements for a proper reception of Communion is that the person is not guilty of willful sin (that is, sinning when you know it is sin but for some reason continue to commit that sin). While we are all sinners, God calls us to express daily sorrow for sin and repentance, which includes reliance on Jesus as our Savior. Living with someone who is not your marriage partner (even a fiancé) is a sin since, as normally defined, it involves sexual immorality and causes others to stumble spiritually when they observe your lifestyle and get the impression this is compatible with Christian lifestyle. This calls for repentance that involves a rejection and turning away from the sin as well as a turning to Christ for pardon and new life.

In short, as long as you fail to repent of this sin, you are not in a position to receive Communion in a proper and beneficial way. It would be spiritually harmful.  You are to be urged to stop this sinful lifestyle, cast your guilt on Christ by faith, and then see yourself as a perfect candidate for blessings through the sacrament. Don’t seek to excuse your living arrangement on the basis of your scheduled marriage in a month or so. And don’t deceive yourself into thinking that once you are married you will then express sorrow for what you did and think everything is okay. You and I and all others are called by God to repent daily — now — and to reject sin and cling to Christ. And live a new life, starting every day.

I repeat: I am thankful that you have asked this question and that you still have a desire to take Communion. I believe this indicates that you are wrestling with a guilty conscience and understand within yourself that there is a special need for special assurances of God’s love. May you keep first things first, by rejecting sin and expressing repentance with faith. And may the same be true of your fiancé, who is equally guilty of sin and equally called to repent and rely on Jesus Christ.

I also recommend that you sit down with your pastor to discuss this more fully. He knows you and the situation better than I do and can give you more specific encouragements and counsel.

You definitely want to bring these concerns to your pastor. He needs to know about them.

As the far as the elements of the Lord’s Supper are concerned, your pastor is responsible for consecrating them for use in the Supper. That would include gluten-free wafers. They would be included with the regular wafers and wine at the time when they are consecrated and distributed.

The King James Version translated 1 Corinthians 11:29 this way: “For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.” “Damnation” was the translation of a Greek word that can mean “judgment” or “condemnation,” depending on the context. The “condemnation” can also be eternal, if the context speaks of God sentencing people to hell.

The context of 1 Corinthians 11:29 does not speak of eternal consequences, so the “damnation” of the King James Version spoke too strongly and led to confusion over the years.

It is certainly wrong and sinful when people “eat and drink without discerning the body of Christ,” but it is not a sin that automatically and instantly condemns people to hell. People who “eat and drink without discerning the body of Christ” can bring judgment or condemnation of another kind into their lives. 1 Corinthians 11:30 lists some temporal judgments of God that the Christians in Corinth brought on themselves by “eating and drinking without discerning the body of Christ.”

The Bible teaches that Jesus’ body and blood are present in, with and under the bread and wine in Holy Communion. The earthly elements do not symbolize Jesus’ body and blood. The earthly elements do not turn into Jesus’ body and blood, so that the earthly elements disappear. No matter what the subject matter might be, it is sinful to change or deny what God says in his word. Any sin is serious and needs our attention by way of confessing sins to God and then receiving his forgiveness in faith.

As you noted, faith in Jesus Christ saves (Mark 16:16). Only Jesus is Savior (John 14:6).

“Do this in remembrance of me” (Luke 22:19) means that we “call to mind” and “recount” the high price of our salvation when we partake of the Lord’s Supper. Jesus offered up his body in death (Colossians 1:22; Hebrews 10:10; 1 Peter 2:24) and shed his blood (John 19:34; Romans 3:25; Colossians 1:20) to take away our sins. The Lord gives us his very body and blood in his holy Supper.

As we receive the Lord’s body and blood in, with, and under the bread and wine (1 Corinthians 10:16), we remember the high cost of the forgiveness of sins that we receive through this holy meal. More than being merely a memorial meal, the Lord’s Supper offers and gives us life and salvation.

Etymology can sometimes be helpful in arriving at the meaning of a word, but what best determines the meaning of a word is how the word is used. Context, then, becomes important: the immediate context and the wider context (how the same Bible writer or other Bible writers used that word elsewhere).

Our pastors are happy to commune people who belong to churches of our fellowship. An LCMS (The Lutheran Church—Missouri Synod) member represents his or her church, and because WELS and LCMS are not in fellowship with one another, we refrain from communing together, as the reception of the Lord’s Supper is an expression of unity in the faith (1 Corinthians 10:17). The individual profession of a person is one thing, but a person’s profession of faith by his or her church membership is what we really need to consider. We see church membership as a way in which Christians acknowledge Jesus before others (Matthew 10:32) and publicly indicate their unity in faith and doctrine with fellow believers.

Our practice in WELS is not unique. LCMS states on its website: “The official position of the Synod is that not only are members of other Lutheran churches with whom we are in altar and pulpit fellowship [my emphasis] invited to commune with us, but also that in certain extraordinary cases of pastoral care and in emergencies members of churches not in fellowship with us may be given Communion.” WELS also allows for extraordinary cases and emergencies, but we recognize LCMS’ position of normally communing those “with whom we are in altar and pulpit fellowship.” That would exclude WELS.

While WELS and LCMS are not in fellowship with one another, you may or may not be aware that the two synods, along with the Evangelical Lutheran Synod (ELS), have met annually for the last six years to share information and to be better informed on areas where there is agreement and disagreement. This link will take you to a report that describes the most recent meeting.

Our practice is close communion. It is the historic and biblical practice of the Christian Church. The practice has the purposes of ensuring that, as far as humanly possible, those receiving the Sacrament do so to their benefit and not their harm (1 Corinthians 11:27-30), and that the oneness that is expressed in receiving the Sacrament is genuine and not contrived (1 Corinthians 10:17).

Reception of Holy Communion is an expression of unity and fellowship with others who receive it. How do we know that those who receive the Sacrament are united in the faith with one another? We certainly cannot look into their hearts, but we can hear their common confession of faith. That is where church membership enters the picture. We see church membership as a way in which Christians acknowledge Jesus before others (Matthew 10:32) and publicly indicate their unity in faith and doctrine with fellow believers.

What this means in practical terms is that our pastors commune those who belong to churches of our fellowship. This link will take you to the website of the Confessional Evangelical Lutheran Conference, which explains our worldwide fellowship.

I would encourage you to speak to the pastor of your local WELS congregation to learn what it might mean for you to join that congregation.

Your question has been asked and answered previously. Allow me to pass along the previous response: “The Lord’s Supper is given to the Church. Ordinarily, the congregation calls a pastor to publicly administer the sacrament on its behalf. We cannot say dogmatically that one must be ordained to validly consecrate the Lord’s Supper, but the regular practice of the Lutheran church has been that only pastors acting in the name of the congregation do this. It has not been considered ‘appropriate’ for laymen to consecrate the Lord’s Supper under ordinary circumstances.”

Some biblical references associated with that answer would include Matthew 18:15-20 (the ministry of the keys is given to the church), 1 Peter 2:9 (all Christians are priests before God), Ephesians 4:11 (God has established the public ministry), Romans 10:15 (the church calls individuals to serve in the public ministry), 1 Timothy 3:1-10 (those individuals are qualified to serve in the public ministry), 1 Corinthians 14:40 (the church is to use Christian freedom “in a fitting and orderly way”) and 1 Corinthians 10:32 (the church is concerned about its members when it contemplates change from its normal practices).

Understanding what Scripture says about the Lord’s Supper led to this statement in one of our Lutheran Confessions: “To preserve this true Christian doctrine concerning the Holy Supper, and to avoid and abolish manifold idolatrous abuses and perversions of this testament, the following useful rule and standard has been derived from the words of institution: ‘Nothing has the nature of a sacrament apart from the use instituted by Christ’ or ‘apart from the action divinely instituted.’” (The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper.)

The sacramental action in the Lord’s Supper is the consecration, distribution and reception of the bread and wine. The leftover elements stand apart from that sacramental action. That would allow for the storage and reuse of the unused wafers, and wine from individual cups and the flagon.

Because the unused elements were set aside for use in the celebration of the Lord’s Supper, people have taken different approaches—based on their thinking and guided by their consciences—on what to do with the bread and wine that was not distributed in the Lord’s Supper. Over the years practices have included consuming the leftover elements or disposing of the wine in a special sink that bypasses the regular wastewater system and instead deposits the wine on the ground outside the church. Other churches simply dispose of the leftover wine through a regular sink and drain.

Like many parts of church life and the Christian life in general, there is freedom in this area. Churches have freedom to develop and implement a practice of their choosing.

A Northwestern Publishing House publication, A Bible Study on Man and Woman in God’s World, addresses the question of women assisting with the distribution of the Lord’s Supper. Pertinent information follows:

“It is clear that the Lord’s Supper should be administered by the pastor or by a man authorized by the congregation to administer the sacrament in his absence. But can a distinction be made between administration and distribution? The Roman Catholic Church uses a number of lay altar assistants to speed the distribution of the elements to the entire congregation. In many parishes women distribute both the wine and the bread.

“Some European Lutherans argue that the pastor must retain distribution of the bread since it is at this point that the authority to exclude someone from the Lord’s Supper must be exercised, but that women could distribute the wine since admission has already been determined by this point.

“If the form of celebrating the Lord’s Supper among us was such that the distribution of the elements was understood as simply assisting all of the congregation in receiving the elements (sort of the opposite function of gathering the offering) and if some other means of upholding the scriptural principles of closed communion was in place, it would be possible to defend the position that there are no theological grounds for excluding women from assisting with the distribution. For example, in the ancient church women were sometimes permitted to carry the consecrated elements to the sick. This was considered to be a form of distribution of the elements which enabled home-bound members of the congregation to participate in the sacrament along with the congregation.

“Such a form of distribution without consecration of the elements in the presence of the communicant is not practiced among us. Although there are some precedents for the practice in the history of the church, I do not believe women altar assistants could be introduced in our congregations under present circumstances without serious problems of misunderstanding and even offense.” (Pages 35-36)

Yes, your pastor has that authority and responsibility. Your pastor has the responsibility of watching over the souls entrusted to him (Acts 20:28; 1 Peter 5:2).

The Bible explains that people can harm themselves by receiving the Lord’s Supper “in an unworthy manner” (1 Corinthians 11:27-30). When there are wrong attitudes about sin, the sacrament or Jesus, people can receive the Lord’s Supper to their spiritual harm. By telling you to refrain from receiving the sacrament at this time of life because of your circumstances, your pastor is showing appropriate love and concern for you.

While there are biblical restrictions and guidelines on the distribution and reception of the Lord’s Supper, you and all people are welcome to hear the word of God read and proclaimed in church. No doubt, your pastor is hoping and praying that by hearing the word of God you will have a change of heart—and also change your living arrangements—so that you can be a guest at the Lord’s Supper again.

Your pastor’s actions indicate that he takes seriously his responsibility of spiritual oversight of the souls entrusted to him. Like Ezekiel (Ezekiel 3:17-21), he seeks to warn individuals of sin and point them to the Savior for forgiveness. You really can be thankful for such a pastor.

By a common confession of Jesus Christ as Savior, you and your granddaughter can both belong to the “holy Christian church, the communion of saints” (the Apostles’ Creed). We sometimes refer to that church as the “invisible church” because only God can see what is in a person’s heart (1 Samuel 16:7; 2 Timothy 2:19).

You and your granddaughter belong to different “visible churches.” We use that term because we can see who the members are. Your granddaughter’s membership in her church sends the signal that what her church confesses and teaches is what she believes. Similarly, your membership in your church sends the signal that your faith and your church’s teachings are parallel. Because you and your granddaughter represent churches that do not agree in what the Bible teaches, the picture of unity expressed by receiving Holy Communion with others (1 Corinthians 10:17) would be contrived and not genuine.

A very serious matter is what your granddaughter’s church (a non-denominational church) teaches about Holy Communion. If her church’s teachings are representative of non-denominational churches in general, then there is a denial of the real presence of Jesus’ body and blood. If you were to participate in that holy meal with members of your granddaughter’s church, your actions would be saying that you are one with them in doctrine.

As you speak the truth in love (Ephesians 4:15) to your granddaughter, you can explain that it is love for God’s word, love for your own soul and love for the souls of others that is compelling you to refrain from receiving Holy Communion in that home Bible study setting. God bless your conversation.

Wine in individual cups that were not used in the Holy Communion service can certainly be used in a future service.  That is not the case with wine that remains from usage of the common cup.  The wine that remains in that cup is to be disposed of.  Practices for disposing of wine can vary from one congregation to another.  I would direct you to contact your pastor to seek clarification about your congregation’s practice toward unused elements in the Communion service.

You are approaching this in a biblical way: speaking directly to the person responsible for the actions.

If the pastor’s actions are wrong and he is not ministering to someone in extraordinary and exceptional circumstances that are unknown to you and me, continue speaking with your pastor. If you reach an impasse, your next course of action would be inviting your congregation’s board of elders (or its chairman) to join the conversation.

God guide you and bless your congregation with peace and unity in the Spirit (Ephesians 4:3).

God has given the keys to all believers (Matthew 18:18-20; John 20:21-23; 1 Peter 2:9). God’s will is that believers gather together for worship (Hebrews 10:24-25). At worship services the pastor exercises the keys, including the administration of the Lord’s Supper (Ephesians 4:11; 2 Timothy 4:2; 1 Peter 5:2). The picture we have from Scripture is that the Lord’s Supper is a holy meal for the congregation of believers (1 Corinthians 11:18, 20, 33).

While Scripture does not explicitly prohibit exceptional celebrations of the sacrament such as described in your question, there are things to think about. I do not know what “need” is referenced in your question, but if there is not an opportunity to receive the Lord’s Supper at some point in life, we want to recognize that God offers and gives the same blessings through the gospel in word form as he does through the gospel in sacrament form (Romans 1:16). Additionally, while we enjoy Christian freedom in so many areas of life, God wants us always to be concerned about fellow Christians (Philippians 2:4)—not doing things that might confuse them in the faith but rather edifying them and building them up (Romans 14; 1 Corinthians 8; 1 Thessalonians 5:11). We want to be doing all things “in a fitting and orderly way” (1 Corinthians 14:40).

Your question would be a good one to bring up to your pastor, who has God-given responsibility for your spiritual care (1 Peter 5:2).

Our mission partners are taught that the “fruit of the vine” is essential for the Lord’s Supper. Coca-Cola would not substitute for it.

You ask an interesting question about how our missions in Africa have the needed supplies for their celebration of the sacrament. One way of meeting that need is through the national church “bookstore” in Malawi. It offers Communion wine for those who live in areas where they might not otherwise be able to obtain it. The location is convenient—especially for those who attend pastoral conferences at the central Bible institute. They are then able to take the supplies back with them for use in their Holy Communion services. (We can take much for granted in our stateside congregations, can’t we?)

Whether in Africa or the United States, the crucified and risen Lord is present in, with and under the bread and wine (the fruit of the vine) in his holy supper to offer and give the forgiveness of sins, life and salvation. What a blessing!

That practice has been the exception not the norm. When it comes to Lutheran church bodies in the United States, the Evangelical Lutheran Church in America (ELCA) allows its congregations the flexibility to adopt and implement that practice.

While Scripture of course does not designate a specific age when people can begin receiving the Lord’s Supper, it does provide guidance and rationale for not communing the very young. “So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. Everyone ought to examine themselves before they eat of the bread and drink from the cup. For those who eat and drink without discerning the body of Christ eat and drink judgment on themselves” (1 Corinthians 11:27-29). Our historic practice of youth Confirmation and Holy Communion reception has those Bible verses in mind.

I would advise you to refrain from receiving the Lord’s Supper at this time. Why? In the Bible God warns against receiving the sacrament “in an unworthy manner” (1 Corinthians 11:27). Unworthily reception takes place when individuals have wrong attitudes toward sin, the sacrament or Jesus. In your situation, living together without being legally married and engaging in sexual relations goes against God’s will (1 Corinthians 6:18; 1 Thessalonians 4:3; Hebrews 13:4). Your situation calls for repentance and fruits of repentance.

The message of the Bible is that “If we confess our sins, he [God] is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9). God be praised when he leads people to confess as David did: “I have sinned against the Lord.” God be praised for his gospel message, which assures repentant sinners: “The Lord has taken away your sin.” (2 Samuel 12:13)

You do not mention if your pastor is aware of your situation, but you will want to speak with him. God grant you repentant and faith-filled hearts. I encourage you to adopt the attitudes and to take the actions necessary so you are able to be a guest at the Lord’s Supper.

Volume 36 of Luther’s Works, American Edition, contains Martin Luther’s writing on “The Adoration of the Sacrament” (pages 275-305). The writing is from April 1523.

The writing was occasioned by several factors. One was that people were misrepresenting Luther’s views on the Lord’s Supper in a previous work, The Babylonian Captivity of the Church. Another factor was that Luther was in contact with the Bohemian Brethren, who rejected the adoration.

As you might expect, Luther appealed to Christian freedom in this area. “We say now that one should not condemn people or accuse them of heresy if they do not adore the sacrament, for there is no command to that effect and it is not for that purpose that Christ is present. Just as we read that the apostles did not adore the sacrament since they were sitting and eating at table. On the other hand, one should not condemn and accuse of heresy people who do adore the sacrament. For although Christ has not commanded it, neither has he forbidden it, but often accepted it [that is, he accepted it when people bowed to him]. Free, free it must be, according as one is disposed in his heart and has opportunity.”

When Luther wrote about freedom like this, he was speaking of what actions Christians might make during their reception of the Lord’s Supper. What Luther rejected was the adoration of the sacrament outside the distribution and reception of the Lord’s Supper—as in Corpus Christi processions.

While Luther acknowledged Christian freedom in how communicants might acknowledge the Lord’s presence in the sacrament, he was concerned that people’s actions might detract from the Lord’s actions in the sacrament: offering forgiveness of sins, life and salvation. That is why he wrote: “Nevertheless, you can see that adoration of this sacrament is a dangerous procedure if the Word and faith are not inculcated; so much so that I really think it would be better to follow the example of the apostles and not worship, than to follow our custom and worship. Not that adoration is wrong, but simply because there is less danger in not adoring than in adoring; because human nature tends so easily to emphasize its own works and to neglect God’s work, and the sacrament will not admit of that…the thing that we emphasize as of the utmost importance is faith in the words of the sacrament.”

As is the case with other topics, we regard Martin Luther’s comments and thoughts on this subject as insightful, but Scripture alone is the source of our faith. I add that thought since you indicated you are not affiliated with a Lutheran church.

There is no need to keep separate the elements that were consecrated and not used in a Communion service and the elements that have not yet been consecrated. In the context of the sacrament of Holy Communion, “consecrate” means to set aside publicly the elements of the Lord’s Supper so that they can be used in the way the Lord intended: to eat and drink. The consecrated elements that were not used in the way the Lord intended are not different from the supply of wafers and wine ready to be consecrated in future Holy Communion services, so they do not need to be kept separate.

Your follow up question can serve as an encouragement for pastors to continue to speak regularly to altar guilds regarding the work they carry out.

Unused wine from individual cups and the flagon can be stored in bottles and reused. I imagine your question concerns wine that remains in the chalice, the common cup.

There is no prescribed way of disposing of that wine. Some churches have a sink with a drain that bypasses the regular wastewater system and instead deposits the wine on the ground outside the church. Other churches simply dispose of the leftover wine through a regular sink and drain.

Churches will determine how they respectfully dispose of the element that was used in the sacrament.