THEOLOGY OF THE LORD’S SUPPER God has received us, once for all, into His family, to hold us not only asservants but as sons. Thereafter, to fulfil the duties of a most excellentFather concerned for His offspring, He undertakes also to nourish us throughoutthe course of our life. And not content with this alone, He has willed, bygiving His pledge, to assure us of this continuing liberality. To this end,therefore, He has, through the hand of His only-begotten Son, given to HisChurch another sacrament, that is, a spiritual banquet, wherein Christ attestsHimself to be the life-giving bread, upon which our souls feed unto true andblessed immortality (Jn 6:51). Sign and Reality First, the signs are bread and wine, which represent for us the invisible foodthat we receive from the flesh and blood of Christ. For as in baptism, God,regenerating us, engrafts us into the society of His Church and makes us Hisown by adoption, so we have said, that He discharges the function of aprovident householder in continually supplying to us the food to sustain andpreserve us in that life into which He has begotten us by His Word. Now Christ is the only food of our soul, and therefore our Heavenly Fatherinvites us to Christ, that, refreshed by partaking of Him, we may repeatedlygather strength until we shall have reached heavenly immortality. Since, however, this mystery of Christ’s secret union with the devout is bynature incomprehensible, He shows its figure and image in visible signs bestadapted to our small capacity. Indeed, by giving guarantees and tokens He makesit as certain for us as if we had seen it with our own eyes. For this veryfamiliar comparison penetrates into even the dullest minds: just as bread andwine sustain physical life, so are souls fed by Christ. We now understand thepurpose of this mystical blessing, namely, to confirm for us the fact that theLord’s body was once for all so sacrificed for us that we may now feed upon it,and by feeding feel in ourselves the working of that unique sacrifice; and thatHis blood was once so shed for us in order to be our perpetual drink. And sospeak the words of the promise added there: “Take, eat; this is my body, whichis broken for you” (1 Cor 11:24; cf. Mt 26:26; Mk 14:22; Lk 22:19). We are therefore bidden to take and eat the body which was once for all offeredfor our salvation, in order that when we see ourselves made partakers in it, wemay assuredly conclude that the power of His life-giving death will beefficacious in us. Hence, He also calls the cup the covenant in His blood (Lk22:20; 1 Cor 11:25). For He in some measure renews, or rather continues, thecovenant which He once for all ratified with His blood (as far as it pertainsto the strengthening of our faith) whenever He proffers that sacred blood forus to taste. The Special Fruit of the Lord’s Supper Godly souls can gather great assurance and delight from this Sacrament; in itthey have a witness of our growth into one body with Christ such that whateveris His may be called ours. As a consequence, we may dare assure ourselves thateternal life, of which He is the heir, is ours; and that the Kingdom of Heaven,into which He has already entered, can no more be cut off from us than fromHim; again, that we cannot be condemned for our sins, from whose guilt He hasabsolved us, since He willed to take them upon Himself as if they were His own.This is the wonderful exchange which, out of His measureless benevolence, Hehas made with us; that, becoming Son of man with us, He has made us sons of Godwith Him; that, by His descent to earth, He has prepared an ascent to heavenfor us; that, by taking on our mortality, He has conferred His immortality uponus; that, accepting our weakness, He has strengthened us by His power; that,receiving our poverty unto Himself, He has transferred His wealth to us; that,taking the weight of our iniquity upon Himself (which oppressed us), He hasclothed us with His righteousness. The Spiritual Presence of Christ In this Sacrament we have such full witness of all these things that we mustcertainly consider them as if Christ here present were Himself set before oureyes and touched by our hands. For His Word cannot lie or deceive us: “Take,eat, drink: this is my body, which is broken for you; this is my blood, whichis shed for the remission of sins” (Mt 26:26–28, conflated with 1 Corinthians11:24; cf. Mk 14:22–24; Lk 22:19–20). By bidding us take, He indicates that itis ours; by bidding us eat, that it is made one substance with us; by declaringthat His body is broken for us and His blood shed for us, He teaches that bothare not so much His as ours. For He took up and laid down both, not for His ownadvantage but for our salvation. And, indeed, we must carefully observe that the very powerful and almost entireforce of the Sacrament lies in these words: “which is broken for you,” “whichis shed for you.” The present distribution of the body and blood of the Lordwould not greatly benefit us unless they had once for all been given for ourredemption and salvation. They are therefore represented under bread and wineso that we may learn not only that they are ours but that they have beendestined as food for our spiritual life. And so as we previously stated, from the physical things set forth in theSacrament we are led by a sort of analogy to spiritual things. Thus, when breadis given as a symbol of Christ’s body, we must at once grasp this comparison:as bread nourishes, sustains, and keeps the life of our body, so Christ’s bodyis the only food to invigorate and enliven our soul. When we see wine set forthas a symbol of blood, we must reflect on the benefits which wine imparts to thebody, and so realise that the same are spiritually imparted to us by Christ’sblood. These benefits are to nourish, refresh, strengthen, and gladden. For ifwe sufficiently consider what value we have received from the giving of thatmost holy body and the shedding of that blood, we shall clearly perceive thatthose qualities of bread and wine are, according to such an analogy,excellently adapted to express those things when they are communicated to us. The Promise of the Lord’s Supper It is not, therefore, the chief function of the Sacrament simply and withouthigher consideration to extend to us the body of Christ. Rather, it is to sealand confirm that promise by which He testifies that His flesh is food indeedand His blood is drink (Jn 6:55), which feed us unto eternal life (Jn 6:54). Bythis He declares Himself to be the bread of life, of which He who eats willlive forever (Jn 6:48, 50). And to do this, the Sacrament sends us to the crossof Christ, where that promise was indeed preformed and in all respectsfulfilled. For we do not eat Christ duly and unto salvation unless He iscrucified, when in living experience we grasp the efficacy of His death. Incalling Himself “the bread of life,” He did not borrow that name from theSacrament, as some wrongly interpret. Rather, He had been given as such to usby the Father and showed Himself as such when, being made a sharer in our humanmortality, He made us partakers in His divine immortality; when, offeringHimself as a sacrifice, He bore our curse in Himself to imbue us with Hisblessing; when, by His death, He swallowed up and annihilated death (1 Cor15:54); and when, in His resurrection, He raised up this corruptible flesh ofours, which He had put on, to glory and incorruption (cf. 1 Cor 15:53–54). How We Are Partakers by Faith It remains for all this to be applied to us. That is done through the gospelbut more clearly through the Sacred Supper, where He offers Himself with allHis benefits to us, and we receive Him by faith. Therefore, the Sacrament doesnot cause Christ to begin to be the bread of life, which we continually eat,and which gives us a relish and savour of that bread, it causes us to feel thepower of that bread. For it assures us that all that Christ did or suffered wasdone to quicken us; and again, that this quickening is eternal, we beingceaselessly nourished, sustained, and preserved throughout life by it. For, asChrist would not have been the bread of life for us if He had not been born andhad not died for us, and if He had not arisen for us, so this would not now bethe case at all if the effectiveness and result of His birth, death, andresurrection were not something eternal and immortal. Christ beautifully expresses the whole matter in these words: “The bread that Iwill give is my flesh, which I will give for the life of the world” (Jn 6:51).By these words He doubtless means that His body will to us be as bread for thespiritual life of the soul, for it was to be made subject to death for oursalvation; moreover, that it is offered to us to eat, when it makes us sharersin Him by faith. Once for all, therefore, He gave His body to be made breadwhen He yielded Himself to be crucified for the redemption of the world; dailyHe gives it when by the Word of the gospel He offers it for us to partake,inasmuch as it was crucified, when He seals such giving of Himself by thesacred mystery of the Supper, and when He inwardly fulfils what He outwardlydesignates. Now here we ought to guard against two faults. First, we should not, by toolittle regard for the signs, divorce them from their mysteries, to which theyare so to speak attached. Secondly, we should not, by extolling themimmoderately, seem to obscure somewhat the mysteries themselves. None but the utterly irreligious deny that Christ is the bread of life by whichbelievers are nourished into eternal life. But there is no unanimity as to themode of partaking of Him. For there are some who define the eating of Christ’sflesh and the drinking of His blood as, in one word, nothing but to believe inChrist. But it seems to me that Christ meant to teach something more definite,and more elevated, in that noble discourse in which He commends to us theeating of His flesh (Jn 6:26 ff.). It is that we are quickened by the truepartaking of Him; and He has therefore designated this partaking by the words“eat” and “drink,” in order that no one should think that the life that wereceive from Him is received by mere knowledge. As it is not the seeing but theeating of bread that suffices to feed the body, so the soul must truly anddeeply become partaker of Christ that it may be quickened to spiritual life byHis power. We admit indeed, meanwhile, that this is no other eating than that of faith, asno other can be imagined. But here is the difference between my words andtheirs: for them to eat is only to believe; I say that we eat Christ’s flesh inbelieving, because it is made ours by faith, and that this eating is the resultand effect of faith. Or if you want it said more clearly, for them eating isfaith; for me it seems rather to follow from faith. This is a small differenceindeed in words, but no slight one in the matter itself. For even though theApostle teaches that “Christ may dwell in your hearts by faith” (Eph 3:17), noone will interpret this indwelling to be faith, but all feel that he is thereexpressing a remarkable effect of faith, for through this believers gain Christabiding in them. In this way the Lord intended, by calling Himself the “breadof life” (Jn 6:51), to teach not only that salvation for us rests on faith inHis death and resurrection, but also that, by true partaking of Him, His lifepasses into us and is made ours—just as bread when taken as food imparts vigourto the body. Thought and Words Inadequate Moreover, I am not satisfied with those persons who, recognising that we havesome communion with Christ, when they would show what it is, make us partakersof the Spirit only, omitting mention of flesh and blood. As though all thesethings were said in vain: that His flesh is truly food, that His blood is trulydrink (Jn 6:55); that none have life except those who eat His flesh and drinkHis blood (Jn 5:53); and other passages pertaining to the same thing!Therefore, if it is certain that an integral communion of Christ reaches beyondtheir too narrow description of it, I shall proceed to deal with it briefly, inso far as it is clear and manifest, before I discuss the contrary fault ofexcess. For I shall have a longer disputation with the extravagant doctors,who, while in the grossness of their minds they devise an absurd fashion ofeating and drinking, also transfigure Christ, stripped of His own flesh, into aphantasm—if one may reduce to words so great a mystery, which I see that I donot even sufficiently comprehend with my mind. I therefore freely admit that noman should measure its sublimity by the little measure of my childishness.Rather, I urge my readers not to confine their mental interest within these toonarrow limits, but to strive to rise much higher than I can lead them. For,whenever this matter is discussed, when I have tried to say all, I feel that Ihave as yet said little in proportion to its worth. And although my mind canthink beyond what my tongue can utter, yet even my mind is conquered andoverwhelmed by the greatness of the thing. Therefore, nothing remains but tobreak forth in wonder at this mystery, which plainly neither the mind is ableto conceive nor the tongue to express. Nevertheless, I shall in one way oranother sum up my views; for, as I do not doubt them to be true, I am confidentthey will be approved in godly hearts. Christ Makes His Abode in Our Flesh First of all, we are taught from the Scriptures that Christ was from thebeginning that life-giving Word of the Father (Jn 1:1), the spring and sourceof life, from which all things have always received their capacity to live.Therefore, John sometimes calls Him “the Word of life” (1 Jn 1:1), sometimeswrites that “In him was life” (Jn 1:4), meaning that He, flowing even into allcreature, instilled in them the power to breathe and live. The same John afterward adds that life was manifested only when, having takenour flesh, the Son of God gave Himself for our eyes to see and our hands totouch (1 Jn 1:1–2). For even though He previously poured out His power upon thecreatures, still, because man (estranged from God through sin and having lostparticipation in life) saw death threatening from every side, he had to bereceived into communion of the Word in order to receive hope of immortality.For how little assurance would you grass, if you heard that the Word of God(from which you are far removed) contains in itself fullness of life, but inand round about yourself nothing but death meets you and moves before youreyes? But when the Source of life begins to abide in our flesh, He no longerlies hidden far from us, but shows us that we are to partake of Him. But Healso quickens our very flesh in which He abides, that by partaking of Him wemay be fed unto immortality. “I am,” He says, “that bread of life…. I am theliving bread which came down from heaven… and the bread that I will give is myflesh, which I will give for the life of the world” (Jn 6:48, 51). By thesewords He teaches not only that He is life since He is the eternal Word of God,who came down from heaven to us, but also that by coming down He poured thatpower upon the flesh which He took in order that from it participation in lifemight flow unto us. From this also these things follow: that His flesh is truly food, and His bloodtruly drink (Jn 6:55), and by these foods believers are nourished unto eternallife. It is therefore a special comfort for the godly that they now find lifein their own flesh. For thus not only they reach it by an easy approach, butthey have it spontaneously presented and laid out before them. Let them butopen the bosom of their heart to embrace its presence, and they will obtain it. Sense in Which Christ’s Body But the flesh of Christ does not of itself have a power so great as to quickenus, for in its first condition it was subject to mortality; and now, endowedwith immortality, it does not live through itself. Nevertheless, since it ispervaded with fullness of life to be transmitted to us, it is rightly called“life-giving.” In this sense I interpret with Cyril that saying of Christ’s:“As the Father hath life in himself, so hath he given to the Son to have lifein himself” (Jn 5:26). For there He is properly speaking not of those giftswhich He had in the Father’s presence from the beginning, but of those withwhich He was adorned in that very flesh wherein He appeared. Accordingly, Heshows that in His humanity there also dwells fullness of life, so that whoeverhas partaken of His flesh and blood may at the same time enjoy participation inlife. We can explain the nature of this by a familiar example. Water is sometimesdrunk from a spring, sometimes drawn, sometimes led by channels to water thefields, yet it does not flow forth from itself for so many uses, but from thevery source, which by unceasing flow supplies and serves it. In like manner,the flesh of Christ is like a rich and inexhaustible fountain that pours untous the life springing forth from the Godhead into itself. Now who does not seethat communion of Christ’s flesh and blood is necessary for all who aspire toheavenly life? This is the purport of the Apostle’s statements: The Church is the “body” ofChrist; “the fullness of him” (Eph 1:23); but He is “the head” (Eph 4:15),“from whom the whole body fitly joined together and compacted by that whichevery joint supplieth… maketh increase of the body” (Eph 4:16). We understandthat all these things could not be brought about otherwise than by His cleavingto us wholly in spirit and body. But Paul graced with a still more glorioustitle that intimate fellowship in which we are joined with His flesh when hesaid, “we are members of his body, of his flesh, and of his bones” (Eph 5:30).Finally, to witness to this thing greater than all words, he ends his discoursewith an exclamation: “This,” he says, “is a great mystery” (Eph 5:32). It wouldbe extreme madness to recognise no communion of believers with the flesh andblood of the Lord, which the Apostle declares to be so great that he prefers tomarvel at it rather than to explain it. The Presence of Christ’s Body To summarise: our souls are fed by the flesh and blood of Christ in the sameway that bread and wine keep and sustain physical life. For the analogy of the signapplies only if souls find their nourishment in Christ—which cannot happenunless Christ truly grows into one with us, and refreshes us by the eating ofHis flesh and the drinking of His blood. Even though it seems unbelievable that Christ’s flesh, separatedfrom us by such great distance, penetrates to us, so that it becomes our food,let us remember how far the secret power of the Holy Spirit towers above allour senses, and how foolish it is to wish to measure His immeasureableness byour measure. What, then our mind does not comprehend, let faith conceive: thatthe Spirit truly unites things separated in space. Now, that sacred partaking of His flesh and blood, by which Christ pours Hislife into us, as if it penetrated into our bones and marrow, He also testifiesand seals in the Supper—not by presenting a vain and empty sign, but bymanifesting there the effectiveness of His Spirit to fulfil what He promises.And truly He offers and shows the reality there signified to all who sit atthat spiritual banquet, although it is received with benefit by believersalone, who accept such great generosity with true faith and gratefulness ofheart. In this manner the Apostle said, “The bread which we break, is it not thecommunion of the body of Christ? The cup of blessing which we bless, is it notthe communion of the blood of Christ?” (1 Cor 10:16; order changed). There isno reason for anyone to object that this is a figurative expression by whichthe name of the thing signified is given to the sign. I indeed admit that thebreaking of bread is a symbol; it is not the thing itself. But, having admittedthis, we shall nevertheless duly infer that by the showing of the symbol thething itself is also shown. For unless a man means to call God a deceiver, he wouldnever dare assert that an empty symbol is set forth by Him. Therefore, if theLord truly represents the participation in His body through the breaking ofbread, there ought not to be the least doubt that He truly presents and showsHis body. And the godly ought by all means to keep this rule: whenever they seesymbols appointed by the Lord, to think and be persuaded that the truth of thething signified is surely present there. For why should the Lord put in yourhand the symbol of His body, except to assure you of a true participation init? But if it is true that a visible sign is given us to seal the gift of athing invisible, when we have received the symbol of the body, let us no lesssurely trust that the body itself is also given to us. Signification, Matter, and Effect I therefore say (what has always been accepted in the Church and is todaytaught by all of sound opinion) that the sacred mystery of the Supper consistsin two things: physical signs, which, thrust before our eyes, represent to us,according to our feeble capacity, things invisible; and spiritual truth, whichis at the same time represented and displayed through the symbols themselves. When I wish to show the nature of this truth in familiar terms, I usually set downthree things: the signification, the matter that depends upon it, and the poweror effect that follows from both. The signification is contained in thepromises, which are, so to speak, implicit in the sign. I call Christ with Hisdeath and resurrection the matter, or substance. But by effect I understandredemption, righteousness, sanctification, and eternal life, and all the otherbenefits Christ gives to us. Now, even though all these things have to do with faith, I leave no place forthe sophistry that what I mean when I say Christ is received by faith is thatHe is received only by understanding and imagination. For the promises offerHim, not for us to halt in the appearance and bare knowledge alone, but toenjoy true participation in Him. And indeed, I do not see how anyone can trustthat he has redemption and righteousness in the cross of Christ, and life inHis death, unless he relies chiefly upon a true participation in ChristHimself. For those benefits would not come to us unless Christ first madeHimself ours. I say, therefore, that in the mystery of the Supper, Christ is truly shown tous through the symbols of bread and wine, His very body and blood, in which Hehas fulfilled all obedience to obtain righteousness for us. Why? First, that wemay grow into one body with Him; secondly, having been made partakers of Hissubstance, that we may also feel His power in partaking of all His benefits.
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