What is "Responsible Admission" to Holy Communion?
Congregations of FELSISA practice the so called "closed communion". This
means that only those Christians, who are either members of a
congregation of FELSISA or belong to a church that is in church
fellowship with FELSISA, are admitted to Holy Communion at its
altars.
Outsiders often do not understand this practice or even see it as a "we are better than you" attitude by FELSISA. Under the influence of a widespread practice of "open altars" in other churches, more and more members of FELSISA are also questioning this practice, as though it were a human regulation which creates an unnecessary obstacle to co-operation with other Christians.
A new Practice?
Some people may think that this practice is relatively "new" or even very
"unusual" for a christian church. It is neither. Congregations of the early
Christian era and belonging to the "old" church already practised a closed
communion. Documents dating to the first few centuries A.D. indicate that
Holy Communion was refused to those not baptised, who did not confess their
sins and to all who were not prepared to distance themselves from false
doctrine. It is thus clear that a closed communion was common practice in
all churches from the beginning of the Christian Church until the middle of
the last century or even the beginning of this century.
During the previous century the influence of rationalism led to the so called "rational belief" and to a subsequent softening of confessional principles of the Lutheran Church in many part of the church. The resulting union between lutheran and reformed churches, as well as the influence of the "modern theology", for which the Bible was no longer God's binding word, led to an ever increasing open communion practice in large sections of the protestant church.
To a large extent the reasons for this are not to be found in a new theological understanding but rather in intellectual, political and secular developments that have had an influence on the church. Or they might be adoptions of a particular ecclesiastical situation or result from a wish for unity despite doctrinal differences.
The Lords Supper - a Social Meal?
A further tendency that led to this open communion practice is the watering
down and alteration of the meaning of Holy Communion. Instead of accepting
in faith that it "is the true body and blood of our Lord Jesus Christ under
the bread and wine, for us Christians to eat and drink, instituted by Christ
Himself" (Small Catechism, M. Luther), it is seen as a more or less social
meal serving to achieve a closer human relationship through which Christians
express their solidarity.
Such an interpretation is rejected by scripture and the Confession of the Lutheran Church. Paul in his letter to the Corinthians condemns the false practice where people seek to fulfil social needs instead of seeking our Lord Jesus who instituted this Holy Communion.
The Confessions reply to this is: "Some intellectuals imagine that the Lord's Supper was instituted for two purposes. Firstly it characterises and is the creed of a profession, just as a particular hood is associated with a specific ecclesiastical order. Secondly they believe that such a symbolic event gives particular pleasure to Christ as it marks a mutual attachment and fellowship among Christians, because banquets are a mark of friendship. This is a secular opinion which does not describe the most important benefit of this divine tradition; it talks about love that must be practised - something that may be understood by non-believers; it does not talk about faith, which is only understood by a minority." (Ap.XXIV, 68 cf. FC SD VII, 59)
What must guide us as a Church?
The FELSISA is bound to the Holy Scripture of the Old and the New Testament;
the infallible Word of the Triune God inspired by the Holy Spirit as the
sole source and guiding principle of Faith and Doctrine (FELSISA
Constitution par. 1.1.1.2). We must therefore not be guided by what may be
"common practice" for others or what other people may "feel" about this
matter but rather by what God in His Word says about the Lord's supper -
what it is and who can receive it.
What is the Lord's Supper?
In the words of our Lord Jesus we are given in, with and under the blessed
bread and wine His true Body and His true Blood, present in the sacrament
and distributed to all who eat and drink it. (Math. 26, 26-29; Mark 14,
22-25; Luke 22, 15-20; 1.Cor. 11, 23-26)
Through this Sacrament we receive remission of sin, salvation and eternal life and it serves to strengthen our faith.
Celebration of Holy Communion is at the same time a grateful worship of the
grace of God and an expression of christian fellowship.
Who should and who may participate in Holy Communion?
The Bible specifically states that the Lord's Supper was instituted for
certain people and not for others. God's requirement for worthy recipience
of Holy Communion can be summarised as follows:
Communicants must be baptised Christians i.e. they must be incorporated into
the Body of Christ and must in faith accept Him as the sole Saviour from sin
and become His followers. Christ instituted Holy Communion for His disciples
to be celebrated in His memory and of His death on the cross for them.
(Math. 26, 26-28; Mark 14, 22-24; Luke 22, 19-20; 1. Cor. 11, 23-26) Only
true believers can "proclaim the Lord's death until he comes" (1.Cor. 11,26)
and only they can proclaim His death and its true significance in the
remission of our sins.
Communicants must accept and respect what they receive in Holy Communion. Holy Communion is not just plain bread and plain wine, but it is the true Body and the true Blood of Jesus Christ (1.Cor. 10,16). "Anyone who eats and drinks without recognising the Body of the Lord, eats and drinks judgement on himself (1.Cor. 11,29). Christ expects knowing and believing people at His Table.
The following example can, to a certain extent, explain what is meant by this. The car is a marvellous invention which we strive to possess. It has many uses for man but if it is not driven with proper care it can destroy him. For his protection he is taught how to use it and he must pass a test before getting a licence to drive it. This does not deprive him of a right - it must be seen as a safe guarding of his well-being. It is this attitude that the confession bound Lutheran Church adopt in respect of who may partake in Holy Communion.
Before partaking of Communion, communicants must examine themselves wether they truly believe that the bread and wine they receive are the true Body and the true Blood of Jesus Christ. "Therefore whoever eats the Bread or drinks the cup of the Lord in an unworthy manner, will be guilty of sinning against the Body and the Blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of the cup" (1.Cor. 11,27-28). Before partaking of Communion we must examine ourselves to see wether we accept that we are sinners rebelling against God and His will; wether we believe in Jesus Christ as our Saviour, and wether after receiving the Body and the Blood of Christ we truly desire remission of our sins and a strengthening of our faith and a life in community with God. God demands a careful consideration of these questions and an unqualified "yes" as our answer before we are accepted at the Lord's Table.
Communicants must concur with the doctrine of the Bible and the Confession of the Church. In this age of "Individuality" the participation in Communion is seen as a private affair between the individual believer and God and therefore this principle of communion is not easily understood. Although there is a very real and close association between the individual communicant and Christ, this same relationship exists between all communicants who receive the Body and the Blood of the Lord (1.Cor. 10, 16+17). This association testifies and proclaims the unity in Christ (cf. 1.Cor. 10,16). This is founded not only on the general confession that Christ is the Lord, but also on His own words (also with the consecration of the Sacrament). A unanimous confession from the congregation of what Communion really is, is expected from communicants. If our Lord Jesus says: "This is my Body, this is my Blood", he expects the recipients of His sacrament to testify this and not some other explanation they arrive at. Reports from the early Christians indicate that doctrine and Communion belong together. "They devoted themselves to the apostles' teachings... and to breaking of bread" (Communion) (Acts 2,42).
For the Lutheran Church the acceptance of the teachings of Christ and the Apostles was as important as it was for the early Christians. An example it the discussion between Martin Luther and Ulrich Zwingli in Marburg (1529). Before altar fellowship could be attained, Luther attempted to achieve doctrinal unity. He opposed the symbolic understanding of Zwingli and insisted without compromise on the "is". "This is my Body. This is my Blood." With this he did not sit in judgement over the Reformers but rather driven by the love for the Lord's Supper, he stood firm in his acceptance ot the words handed down by scripture and did not agree to altar fellowship with the Reformed Church.
During the Unionistic Movement in Germany (1613-1817) the Lutheran Church strove to maintain the true testimony as set out in Scripture. To achieve church unity the political rulers of various territories were aiming at, different confessions regarding Communion were given equal status and churches were urged to see different interpretations of the doctrine as irrelevant. At the same time is was directed that everybody in the sphere of the Union Churches be admitted to Communion. The Lutheran Church however realised, that a Communion practice allowing anybody -irrespective of their confession - to partake in Communion would inevitably lead to the loss of the true confession. If Christians with different interpretations of the communal creed receive the Sacrament at the same altar, it is no longer clear, what the church believes of teaches about communion and it becomes increasingly difficult to retain the "teachings of the Apostles".
Because Altar Fellowship is a confession of a common faith, it would not be right for those who believe in the true presence of the Body and Blood of Christ, to partake in communion together with those who deny this or accept or tolerate any differences. Their common partaking of Communion would mean, that what Communion really is according to the testimony of our Lord when he instituted His Sacrament, could be interpreted in contrasting ways. The question must then be asked whether the position of the church is determined by the Word of Christ of by human interpretations.
Therefore nobody who professes the "real presence" can receive Communion at the same altar with a person who denies this or accepts or tolerates different interpretations. In the same way, somebody who declares that there is not actual eating or drinking of the Body and Blood of Christ, or who is in fellowship with a church that teaches this, can have no real desire to partake in Communion at an altar where something is confessed and taught that he finds difficult to comprehend and believe.
It is probable that many Christians who are guests at FELSISA church services, believe that they receive the true Body and Blood of Christ in the Sacrament, who confess their sins and turn to their Saviour, but who do not agree with us in the confession of other facts from the Word of God. This may be an unintentional disagreement - they may unwittingly belong to a church that allows God's Truth to be mixed with errors. The Bible prohibits even unintentional association with false doctrine. Paul writes: "I urge you, brothers, to watch out for those who cause division and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them" (Rom. 16, 17). If a person belongs to a church that advocates or practises a different doctrine, it is wrong to pretend there is a common confession.
It is not only prohibited by God, but also dangerous to associate with erroneous confessions. Paul writes: "a little yeast works through the whole batch of dough" (1.Cor. 1,6). To indiscriminately admit people to Communion, even if they have the best intentions, does not serve to the honour of God, nor does it show a love for "actions and in truth" (1. John 3,18).
The determining factor in the admission of members of other churches to Holy Communion is not only their personal interpretation, but the standpoint taken by their church in respect of the Ev.-Luth. Confession. Therefore such persons cannot receive the sacrament at altars of FELSISA.
A pastor or church shows neither love nor responsibility if theological perceptions and considerations are sacrificed because of social pressure or customary habits. If somebody is admitted to Communion only because he is a relative or friend of a member of the congregation, the Pastor will one day be asked to account for his administration of the Sacrament.
The Lord's Supper
Because the Sacrament of the altar is not "our" supper but the Lord's supper
and because God's word is very specific in this respect, FELSISA (together
with doctrine and confession bound lutheran churches throughout the world)
endeavours to maintain a communion practice in accordance with the testimony
of the Gospel. It is not about looking down on other Christians nor on
judging them, but it is about obedience of the instructions of the Lord,
even if this results in distressing and painful situations and separations.
The practice of Communion does not only demand an undefined and well-meant Christian love for your fellow Christians. Christian love is in the first instance a love for Christ and this incorporates taking seriously His teachings and a clear confession of what Holy Communion is, what happens at Communion and what it incorporates. This is difficult, offends people and results in negative feelings and reactions. But the confession of the true presence of the Body and Blood of Christ belongs to the crucified Christ - "a stumbling block to Jews and foolishness to Gentiles" (1.Cor. 1,23). The church may not try to circumvent this confession but must preserve it, especially as a doctrine and confession bound lutheran church.
Our Practice
FELSISA makes every effort to insure that guests in its congregations do not
through ignorance or for any other reason whatsoever partake in Holy
Communion in an unworthy manner and do not eat and drink judgement on
themselves (1.Cor. 11,29). At the same time we attempt to strengthen the
faith of everybody who partakes in our church services by way of our words,
our example and our practice.
For said reasons only those are invited to partake in Holy Communion in our congregations, who through their church membership are united in the doctrine of God's word as confessed by FELSISA together with other confession bound lutheran churches.
During each communion service the church goers are informed about the significance of Holy Communion, simultaneously those visitors from other churches who desire to participate in Holy Communion are requested to speak to the Pastor before they participate in Holy Communion.
Pastoral Exceptions
FELSISA is aware that there are exceptional cases to those fundamental
regulations which allow admission to Holy Communion to members of other
churches. The "Life Norms and Values" of FELSISA say in this respect: "With
these regulations governing the admission to Holy Communion the prerogative
of the Pastor to take a considered pastoral decision in individual instances
is not denied" (par. 5.3.9.2.4)
The circumstances under which this can happen are not defined so that such an admission would truly be an exception due to pastoral reasons. As long as such an exception is limited to individual cases, the confession of the church is not endangered and the individual desiring God's grace can be helped. In this manner FELSISA executes its practice for Communion adhering to the true confession but also providing for individual pastoral care.
Summary
Through this practice of a closed altar, congregations of FELSISA do not
wish to exclude their fellow Christians from the blessings of Holy
Communion. Neither do they wish to cause separation or sit in judgement over
other people. The practice of a closed altar is the result of the love,
which stems from the conviction based only in the Holy Scripture, that God's
Commandments must also be followed in this matter.