GRACE BIBLE COLLEGE

TERM PAPER ON: THE LORD SUPPER

In partial Fulfilment of the Requirement of the Course

Systematic Theology 3

TH 303

I declare that this assignment is my own unaided work. I have not copied it from any person,
article, book, website or other form of storage. Every idea or phrase that is not own has been
duly acknowledge.

Submitted to

Miss Dr Sangching

By

Sawmlunching

Master of Divinity III

Registration No. 1609/2022

September 22, 2023

 Table of Content

Introduction

1. Institution of the Lord Supper

2. Major View of the Lord Supper
2.1. Roman Catholic View
2.2. Lutheran View
2.3. Reformed View
2.4. Zwinglian View
3. Biblical Analysis
3.1. Matthew 26:26-26
3.2. Luke 22:19
3.3. 1 Corinthians 11:24-25

Conclusion

Bibliography
Introduction

Statement of problem: How is Christ present in the Lord Supper?

The mode of the presence of Christ in the Lord Supper has been open to various thought and
debates. This subject had stirred up numerous Church Fathers and Scholars who has brought
into existence the various doctrines in this regard, each one having its base in the Scripture
itself. This research paper, nonetheless, will examine the Scripture, look into the institution of
the Lord Supper, along with the various views in practices, and try to determine the mode of
Christ’s presence in the Lord Supper.

1. Institution of the Lord Supper

The Lord Supper occurred within the Passover celebration. The Lord Jesus ate the Passover
meal with his disciples in the evening (the beginning of Nisan 15) and when doing so
instituted the Lord’s Supper. Then he was crucified on Friday. However, there is also an
argument that since John’s gospel affirms that Jesus was crucified on the afternoon of Nisan
14, when the Pascal lambs were being sacrificed in the temple, the last supper was a pre-
Passover meal the night before, i.e., the beginning of the Nisan 14. Here, it is assumed that
the Lord’s Supper originated in the context of the Passover; the actual text of the institution
points to this fact and so does the whole theology of the whole meaning of the Lord’s Supper
in relation to the sacrificial death of Jesus, the Lamb of God, who inaugurates the new
exodus.1 The historical account of the institution of the Lord Supper can be found in the three
Synoptic gospels (Matt. 26:26-28; Mark 14:22-24; Luke 22:17-20). In addition, the account
found in 1Corinthians 11 is a reminder of the teachings concerning the communion service
which Paul had given to the Corinthian church when it was established.2 Moreover, there is a
substitution of the bread and blood for the lamb at the Passover. The sacrifice of Jesus has a
symbolic significance to the sacrifices made in the Old Testament, signifying that the
shedding of blood was necessary for the remission of sins. In addition, the Passover also has a
national significance as a memorial of Israel’s deliverance.3

2. Major views of the Lord Supper

Here are the major views on the Lord Supper.

1
Peter Toon, “Lord’s Supper, the,” in Baker Theological Dictionary of the Bible, edited by Walter A.
Elwell (Grand Rapids, Michigan: Baker Books, 1996), 490.
2
Henry C. Thiessen, Lectures in Systematic Theology (Bangalore, India: Omega Book World, 2019),
326.
3
Louis Berkhof, Systematic Theology (Great Britain: The Bath Press, 2000), 647.

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 2.1. Roman Catholic View

The official Roman Catholic view on the Lord Supper was brought about at the Council of
Trent (1545-63). In regards to the administering of the Lord Supper, it is the belief that there
is an actual metaphysical change taking place when the administering priest consecrates the
elements. This came to be termed as “Transubstantiation.” The substance of the bread and
wine is changed into the flesh and blood of Jesus Christ, while the accidents remain
unchanged.4Regarding this doctrine, the teaching and practice leans on toward the teaching of
Radbertus's, “a doctrine of transubstantiation; namely, that in the Supper the substance in the
elements of bread and wine is changed into the substance of the body and blood of Christ
while the accidents-i.e., the appearance, taste, touch, and smell-remain the same. 5 This view
also states that the Lord Supper involves a sacrificial act where a real sacrifice is again
offered by Christ on behalf of the worshipers to propitiate and atone for venial sins.
Moreover, the Lord Supper has to be officiated only by an ordained priest in order for the
elements to change into the body and blood of Jesus Christ. If it is done otherwise, the
elements remain merely bread and wine.6 The literal changing of the elements into the body
and blood of Jesus is Scriptural based where Jesus took the elements and said, “this is my
body and blood” (John 6:50; 1Cor. 11:23-26).7

2.2. Lutheran View

The Lutheran view denies that changing of the elements into the flesh and blood of Jesus; the
elements remain bread and wine. However, the flesh and blood of Christ are present “in,
with, and under” the bread and wine. The elements do not change, but the flesh and blood are
added to it. This doctrine is termed consubstantiation. Even though this view denies the
literal change of the elements to the blood and body of Jesus, it however maintains a concept
of manducation, i.e., there is a real eating of Jesus’s body. “Take and eat; this is my body” in
Matthew 26:26 is taken literally. The partaking of the Lord Supper carries in it the benefits of
forgiveness of sin and confirmation of faith.8

2.3. Reformed View

4
Millard J. Erickson, Christian Theology (Bangalore, India: Omega Book World, 2013), 1014.
5
M. E. Osterhaven, “Lord’s Supper” in Evangelical Dictionary of Theology, edited by Walter A.
Elwell (Grand Rapids, Michigan: Baker Book House, 1984), 679.
6
Erickson, Theology, 1041-1042.
7
Berkhof, Theology, 652.
8
Erickson, Theology, 1042-1043.

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Also called the Calvinistic view, the Reformed view holds that Christ is present neither
physically nor bodily in the Lord Supper. The presence, rather, is spiritual or dynamic.
Taking an illustration of the sun, Calvin states that although the sun remains on heaven, its
warmth and light are present on earth. Likewise, the radiance of the Spirit carries to the
partakers the communion of Christ’s flesh and blood. By taking the elements, the partaker
actually receives anew and continually the vitality of Christ.9 The Lord Supper is connected
not only with the past work and death of Christ, but also with the present spiritual work of
Christ. It believes that though Christ is not bodily and locally present in the Supper, He is
present and enjoyed in His entire person, both blood and body. This emphasizes the mystical
communion of believers with the entire person of the Redeemer.10

2.4. Zwinglian View

The Zwinglian view, also known as the Memorial or the Commemoration view, emphasize
on the role of the Lord Supper in bringing to mind the death of Christ and its efficacy on
behalf of the believers. The Lord Supper is essentially a commemoration of the death of
Christ.11 This view rejects the bodily presence of Christ in the elements, and says that the
actual partaking of the elements signifies that participants’ faith in him and his redemptive
work although Christ is present spiritually. The Lord Supper is nothing more than a memorial
commemoration of the death of Christ.12 The Lord Supper is a symbol signifying the spiritual
truth in which its reception is a mere commemoration of what Christ did for sinners.13

3. Biblical Analysis

Besides examining the various views on the Lord Supper, let us also look into what the Bible
has to say in regards to the Lord Supper.

3.1. Matthew 26:26-29

26
While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to
his disciples, saying, "Take and eat; this is my body.” 27 Then he took a cup, and when he had given
thanks, he gave it to them, saying, "Drink from it, all of you. 28 This is my blood of the covenant, which
is poured out for many for the forgiveness of sins.

9
Erickson, Theology, 1044.
10
Berkhof, Theology, 653.
11
Erickson, Theology, 1045.
12
Thiessen, Lectures, 328-329.
13
Berkhof, Theology, 653.

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While they were eating, Jesus instituted something new in the Passover feast. He broke a
bread and took a cup of wine referring to them as them as his body and blood respectively.
The bread and wine represented his body and blood that is to be shed for the fulfilment of the
remission of sin promised in the New Covenant (Jer. 31:31-37; Ezek. 34:25-31) that would
replace the old Mosaic Covenant. This supper was to be followed by the church as a
continual reminder of the work of Jesus Christ in the salvation of the people. It is to be
commemorated until the return of Christ (1Cor. 11:23-26).14

3.2. Mark 14:22-24

22
While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to
his disciples, saying, "Take it; this is my body." 23 Then he took a cup, and when he had given thanks,
he gave it to them, and they all drank from it. 24 "This is my blood of the covenant, which is poured out
for many," he said to them.

Jesus took an unleavened bread at the Passover and divided it and gave it to his disciples as
he said “this is my body.” The distribution of the bread was significant as it represented his
body that signifies his abiding presence, a promise to the disciples on the eve of his
crucifixion. This in turn initiates the presence of Jesus wherever and whenever his followers
celebrate the Lord Supper. The meaning of the cup is placed in a sacrificial context bringing a
new covenant that conveys the same idea as that of the old one (Exo. 24:1-8).15 The wine
points to the establishment of the covenant which is the shedding of the blood of Jesus once
and for all. The shedding of blood was required for atonement without which there is no
forgiveness of sins (Heb. 9:22; Lev. 17:11). This has its resemblance to the Passover that the
Israelites carry out in remembrance of their liberation. Thus, connoting a remembrance of
redemption through the once and for all sacrifice of Jesus.16

3.3. Luke 22:19

19
And he took bread, gave thanks and broke it, and gave it to them, saying, "This is my body given for
you; do this in remembrance of me."

The word “is” means “represents” and the bread represents the body of Jesus. When Jesus
broke the bread, he was physically present with so there should be no confusion whether the
bread actually is the body of Christ or the representation of his body. It is likewise when
14
Louis A. Barbieri, Jr., The Bible Knowledge Commentary, edited by John F. Walvrood and Roy b.
Zuck (Hyderabad: Authentic, 2004), 83.
15
Walter W. Wessel, The Expositor’s Bible Commentary, vol. 8, Matthew, Mark, Luke, edited by
Frank E. Gaebelein (Grand Rapids, Michigan: Zondervan Publishing House, 1984), 760 & 761.
16
Hans F. Bayer, Expository Commentary, vol. VIII, Romans-Galatians, edited by Iain M. Duguid and
others (Wheaton, Illinois: Crossway, 2020), 668.

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Jesus said “this is my blood.” The blood of Jesus inaugurates the new covenant just as blood
inaugurated the first covenant. Just as the blood of the Passover was smeared on the doors of
the Israelites to be saved from God’s judgement, the blood and body of Jesus secure the
redemption of his people.17

3.4. 1 Corinthians 11:24-25

24
and when he had given thanks, he broke it and said, "This is my body, which is for you; do this in
remembrance of me." 25 In the same way, after supper he took the cup, saying, "This cup is the new
covenant in my blood; do this, whenever you drink it, in remembrance of me."

The breaking of the bread was a symbol of the bruised and broken body of Jesus Christ (Isa.
53:5). The word “this” means “this bread” that Christ had in is hand as a symbol to represent
his body. It was Christ’s body itself. The word “cup” is also a metonymy to refer to the
content of the cup which symbolizes the covenant in Jesus’ blood.18 The bread and wine are
not sacrifices that become the actual body and blood of Jesus. Neither are they Jesus’ actual
blood and body that are present “in, with, and under” the bread and wine. They rather are
elements that symbolize the death of Jesus. The Lord Supper is then a memorial to remind
people about the sacrificial death of Jesus. The Lord Supper was connected with the Passover
meal which is both a sacrifice and a ceremony of covenant renewal where the Israelites
remembered the exodus (Exo. 12:14) with the blood of sacrificed animals. The Lord Supper,
however, is not a sacrifice but a remembrance of once and for all sacrificial death of Jesus as
“our Passover Lamb.”19

Conclusion
From the research, by examining the institution of the Lord Supper, the various views on the
Lord Supper, and through the analysis of the given Scriptural references, it is safe to say that
Christ is neither literally present in the elements of the Lord Supper, nor does the elements
contain the physical body and blood of Christ. The bread and wine do not contain spiritually
the body and blood of Christ either. The elements of the Lord Supper, rather, represents the
body and blood of Jesus Christ. Just as in the Old Covenant where the Israelites celebrate the
Passover in remembrance of their deliverance, symbolized in the sacrificing of animals, the

17
Thomas R. Schreiner, Expository Commentary, vol. VIII, Matthew-Luke, edited by Iain M. Duguid
and others (Wheaton, Illinois: Crossway, 2021), 1055-1056.
18
W. Harold Mare, The Expositor’s Bible Commentary, vol. 10, Romans- Galatians, edited by Frank E.
Gaebelein (Grand Rapids, Michigan: Zondervan Publishing House, 1977), 259.
19
Andrew David Naselli, Expository Commentary, vol. X, Romans-Galatians, edited by Iain M.
Duguid and others (Wheaton, Illinois: Crossway, 2020), 323-324.

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Lord Supper is also a representation of the death of Christ, officiated in commemoration of
the sacrificial death of Christ who atones sins and redeems sinners.

6
Bibliography

Bayer, Hans F. Expository Commentary, vol. VIII, Romans-Galatians. Edited by Iain M. Duguid and
others. Wheaton, Illinois: Crossway, 2020.

Berkhof, Louis. Systematic Theology. Great Britain: The Bath Press, 2000.
Erickson, Millard J. Christian Theology. Bangalore, India: Omega Book World, 2013.
Jr., Louis A. Barbieri. The Bible Knowledge Commentary, edited by John F. Walvrood and Roy b.
Zuck (Hyderabad: Authentic, 2004

Mare, W. Harold. The Expositor’s Bible Commentary, vol. 10, Romans- Galatians. Edited by Frank E.
Gaebelein, Grand Rapids, Michigan: Zondervan Publishing House, 1977

Naselli, Andrew David. Expository Commentary, vol. X Romans-Galatians. Edited by Iain M. Duguid
and others. Wheaton, Illinois: Crossway, 2020.

Osterhaven, M. E. “Lord’s Supper” in Evangelical Dictionary of Theology. Edited by Walter A.

Elwell. Grand Rapids, Michigan: Baker Book House, 1984.
Schreiner, Thomas R. Expository Commentary, vol. VIII, Matthew-Luke. Edited by Iain M. Duguid
and others. Wheaton, Illinois: Crossway, 2021.

Thiessen, Henry C. Lectures in Systematic Theology. Bangalore, India: Omega Book World, 2019.
Toon, Peter. “Lord’s Supper, the,” in Baker Theological Dictionary of the Bible. Edited by Walter A.
Elwell. Grand Rapids, Michigan: Baker Books, 1996.

Wessel, Walter W. The Expositor’s Bible Commentary, vol. 8, Matthew, Mark, Luke. Edited by Frank
E. Gaebelein. Grand Rapids, Michigan: Zondervan Publishing House, 1984.