Part II: The Sacraments:
The Lord's Supper
The Lord's Supper
Q & A 75
Q. How does the Lord's Supper
remind you and assure you
that you share in
Christ's one sacrifice on the cross
and in all his gifts?
A. In this way:
Christ has commanded me and all believers
to eat this broken bread and to drink this cup.
With this command he gave this promise:^1
First,
as surely as I see with my eyes
the bread of the Lord broken for
me
and the cup given to me,
so surely
his body was offered and broken for
me
and his blood poured out for me
on the cross.
Second,
as surely as
I receive from the hand of the one
who serves,
and taste with my mouth
the bread and cup of the Lord,
given me as sure signs of Christ's
body and blood,
so surely
he nourishes and refreshes my soul
for eternal life
with his crucified body and poured-out
blood.
^1 Matt. 26:26-28; Mark 14:22-24; Luke
22:19-20; 1 Cor. 11:23-25
Q & A 76
Q. What does it mean
to eat the crucified body of Christ
and to drink his poured-out blood?
A. It means
to accept with a believing heart
the entire suffering and death of
Christ
and by believing
to receive forgiveness of sins and
eternal life.^1
But it means more.
Through the Holy Spirit, who lives
both in Christ and in us,
we are united more and more to Christ's
blessed body.^2
And so, although he is in heaven^3
and we are on earth,
we are flesh of his flesh and bone
of his bone.^4
And we forever live on and are governed
by one Spirit,
as members of our body are by one
soul.^5
^1 John 6:35, 40, 50-54
^2 John 6:55-56; 1 Cor. 12:13
^3 Acts 1:9-11; 1 Cor. 11:26; Col. 3:1
^4 1 Cor. 6:15-17; Eph. 5:29-30; 1 John 4:13
^5 John 6:56-58; 15:1-6; Eph. 4:15-16; 1 John 3:24
Q & A 77
Q. Where does Christ promise
to nourish and refresh believers
with his body and blood
as surely as
they eat this broken bread
and drink this cup?
A. In the institution of the Lord's Supper:
"The Lord Jesus, on
the night he was betrayed,
took bread, 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.'
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.'
For whenever you eat this bread and
drink this cup,
you proclaim the Lord's death
until he comes."^1
This promise is repeated by Paul in these
words:
"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?
Because there is one loaf, we, who
are many, are one body,
for we all partake of the one loaf."^2
^1 1 Cor. 11:23-26
^2 1 Cor. 10:16-17
Q & A 78
Q. Are the bread and wine changed into
the real body and blood of Christ?
A. No.
Just as the water of baptism
is not changed into Christ's blood
and does not itself wash away sins
but is simply God's sign and assurance,^1
so too the bread of the Lord's Supper
is not changed into the actual body
of Christ^2
even though it is called the body
of Christ^3
in keeping with the nature and language
of sacraments.^4
^1 Eph. 5:26; Tit. 3:5
^2 Matt. 26:26-29
^3 1 Cor. 10:16-17; 11:26-28
^4 Gen. 17:10-11; Ex. 12:11, 13; 1 Cor. 10:1-4
Q & A 79
Q. Why then does Christ call
the bread his body
and the cup his blood,
or the new covenant in his blood?
(Paul uses the words,
a participation in Christ's body and blood.)
A. Christ has good reason for these words.
He wants to teach us that
as bread and wine nourish our temporal
life,
so too his crucified body and poured-out
blood
truly nourish our souls for eternal
life.^1
But more important,
he wants to assure us, by this visible sign and pledge,
that we, through the Holy Spirit's
work,
share in his true body and blood
as surely as our mouths
receive these holy signs in his remembrance,^2
and that all of his suffering and
obedience
are as definitely ours
as if we personally
had suffered and paid for our sins.^3
^1 John 6:51, 55
^2 1 Cor. 10:16-17; 11:26
^3 Rom. 6:5-11
Q & A 80*
Q. How does the Lord's Supper
differ from the Roman Catholic Mass?
A. The Lord's Supper declares to us
that our sins have been completely
forgiven
through the one sacrifice of Jesus
Christ
which he himself finished on the
cross once for all.^1
It also declares to us
that the Holy Spirit grafts us into
Christ,^2
who with his very body
is now in heaven at the right hand
of the Father^3
where he wants us to worship him.^4
[But the Mass teaches
that the living and the dead
do not have their sins forgiven
through the suffering of Christ
unless Christ is still offered for
them daily by the priests.
It also teaches
that Christ is bodily present
in the form of bread and wine
where Christ is therefore to be worshiped.
Thus the Mass is basically
nothing but a denial
of the one sacrifice and suffering
of Jesus Christ
and a condemnable idolatry.]
^1 John 19:30; Heb. 7:27; 9:12, 25-26;
10:10-18
^2 1 Cor. 6:17; 10:16-17
^3 Acts 7:55-56; Heb. 1:3; 8:1
^4 Matt. 6:20-21; John 4:21-24; Phil. 3:20; Col. 3:1-3
*Footnote:
Q. and A. 80 was altogether absent from the first German edition
of the Heidelberg Catechism (January 1563) but appeared in a shorter
form in the second German edition (March 1563). The translation
above is of the expanded text of the third German edition (ca. April
1563). Its strong tone reflects the setting in which the Catechism
was written.
In response to a mandate from Synod 1998, the Christian Reformed
Church’s Interchurch Relations Committee conducted a study of Q.
and A. 80 and the Roman Catholic Mass. Based on this study, Synod
2004 declared that “Q. and A. 80 can no longer be held in its current
form as part of our confession.” Synod 2006 directed that Q. and
A. 80 remain in the CRC’s text of the Heidelberg Catechism but that
the last three paragraphs be placed in brackets to indicate that
they do not accurately reflect the official teaching and practice
of today’s Roman Catholic Church and are no longer confessionally
binding on members of the CRC.
Q & A 81
Q. Who are to come
to the Lord's table?
A. Those who are displeased with themselves
because of their sins,
but who nevertheless trust
that their sins are pardoned
and that their continuing weakness
is covered
by the suffering and death of Christ,
and who also desire more and more
to strengthen their faith
and to lead a better life.
Hypocrites and those who are unrepentant,
however,
eat and drink judgment on themselves.^1
^1 1 Cor. 10:19-22; 11:26-32
Q & A 82
Q. Are those to be admitted
to the Lord's Supper
who show by what they say and do
that they are unbelieving and ungodly?
A. No, that would dishonor God's covenant
and bring down God's anger upon the entire congregation.^1
Therefore, according to the instruction of Christ
and his apostles,
the Christian church is duty-bound
to exclude such people,
by the official use of the keys of
the kingdom,
until they reform their lives.
^1 1 Cor. 11:17-32; Ps. 50:14-16; Isa.
1:11-17
Q & A 83
Q. What are the keys of the kingdom?
A. The preaching of the holy gospel
and Christian discipline toward repentance.
Both preaching and discipline
open the kingdom of heaven to believers
and close it to unbelievers.^1
^1 Matt. 16:19; John 20:22-23
Q & A 84
Q. How does preaching the gospel
open and close the kingdom of heaven?
A. According to the command of Christ:
The kingdom of heaven is opened
by proclaiming and publicly declaring
to all believers, each and every
one, that,
as often as they accept the gospel
promise in true faith,
God, because of what Christ has done,
truly forgives all their sins.
The kingdom of heaven is closed, however,
by proclaiming and publicly declaring
to unbelievers and hypocrites that,
as long as they do not repent,
the anger of God and eternal condemnation
rest on them.
God's judgment, both in this life and
in the life to come,
is based on this gospel testimony.^1
^1 Matt. 16:19; John 3:31-36; 20:21-23
Q & A 85
Q. How is the kingdom of heaven
closed and opened by Christian discipline?
A. According to the command of Christ:
Those who, though called
Christians,
profess unchristian teachings or
live unchristian lives,
and after repeated and loving counsel
refuse to abandon their errors and
wickedness,
and after being reported to the church,
that is, to its officers,
fail to respond also to their admonition—
such persons the officers exclude
from the Christian fellowship
by withholding the sacraments from
them,
and God himself excludes them from
the kingdom of Christ.^1
Such persons,
when promising and demonstrating
genuine reform,
are received again
as members of Christ
and of his church.^2
^1 Matt. 18:15-20; 1 Cor. 5:3-5, 11-13;
2 Thess. 3:14-15
^2 Luke 15:20-24; 2 Cor. 2:6-11
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