mgpcpastor's blog


Leave a comment

Heidelberg Catechism – Lord’s Day 30

Heidelberg Catechism – Lord’s Day 30

80.
Q. What difference is there between the Lord’s Supper and the papal Mass?
A. The Lord’s Supper testifies to us that we have compete forgiveness of all our sins through the one sacrifice of Jesus Christ which he himself has accomplished on the cross once for all; (and that through the Holy Spirit we are incorporated into Christ, who is now in heaven with his true body at the right hand of the Father and is there to be worshipped). But the Mass teaches that the living and the dead do not have forgiveness of sins through the sufferings of Christ unless is again offered for them daily by the priest (and that Christ is bodily under the form of bread and wine and is therefore to be worshipped in them). Therefore the Mass is fundamentally a complete denial of the once for all sacrifice and passion of Jesus Christ (and as such an idolatry to be condemned).

81.
Q. Who ought to come to the table of the Lord?
A. Those who are displeased with themselves for their sins, and who nevertheless trust that these sins have been forgiven them and that their remaining weakness is covered by the passion and death of Christ, and who also desire more and more to strengthen their faith and improve their life. The impenitent and hypocrites, however, eat and drink judgment to themselves.

82.
Q. Should those who show themselves to be unbelievers and enemies of God by their confession and life be admitted to this Supper?
A. No, for then the covenant of God would be profaned and his wrath provoked against the whole congregation. According to the ordinance of Christ and his apostles, therefore, the Christian church is under obligation, by the office of the keys, to exclude such persons until they amend their lives.


Leave a comment

Heidelberg Catechism – Lord’s Day 29

Heidelberg Catechism – Lord’s Day 29

78.
Q. Do the bread and wine become the very body and blood of Christ?
A. No, for as the water in baptism is not changed into the blood of Christ, nor becomes the washing away of sins by itself, but is only a divine sign and confirmation of it, so also in the Lord’s Supper the sacred bread does not become the body of Christ itself, although, in accordance with the nature and usage of sacraments, it is called the body of Christ.

79.
Q. Then why does Christ call the bread his body, and the cup his blood, or the New Covenant in his blood, and why does the apostle Paul call the Supper “a means of sharing” in the body and blood of Christ?
A. Christ does not speak in this way except for a strong reason. He wishes to teach us by it that as bread and wine sustain this temporal life so his crucified body and shed blood are the true food and drink of our souls for eternal life. Even more, he wishes to assure us by this visible sign and pledge that we come to share in his true body and blood through the working of the Holy Spirit as surely as we receive with our mouth these holy tokens in remembrance of him, and that all his sufferings and his death are our own as certainly as if we had ourselves suffered and rendered satisfaction in our own persons.


Leave a comment

Heidelberg Catechism – Lord’s Day 28

Heidelberg Catechism – Lord’s Day 28

75.
Q. How are you reminded and assured in the Holy Supper that you participate in the one sacrifice of Christ on the cross and in all his benefits?
A. In this way: Christ has commanded me and all believers to eat of this broken bread, and to drink of this cup in remembrance of him. He has thereby promised that his body was offered and broken on the cross for me, and his blood was shed for me, as surely as I see with my eyes that the bread of the Lord is broken for me, and that the cup is shared with me. Also, he has promised that he himself as certainly feeds and nourishes my soul to everlasting life with his crucified body and shed blood as I receive from the hand of the minister and actually taste the bread and the cup of the Lord which are given to me as sure signs of the body and blood of Christ.

76.
Q. What does it mean to eat the crucified body of Christ and to drink his shed blood?
A. It is not only to embrace with a trusting heart the whole passion and death of Christ, and by it to receive the forgiveness of sins and eternal life. In addition, it is to be so united more and more to his blessed body by the Holy Spirit dwelling both in Christ and in us that blessed body by the Holy Spirit dwelling both in Christ and in us that, although he is in heaven and we are on earth, we are nevertheless flesh of his flesh and bone of his bone, always living and being governed by one Spirit, as the members of our bodies are governed by one soul.

77.
Q. Where has Christ promised that he will feed and nourish believers with his body and blood just as surely as they eat of this broken bread and drink of this cup?
A. In the institution of the holy Supper which reads: The Lord Jesus on the night when 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 also the cup, after supper, saying, “this cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.
This promise is also repeated by the apostle Paul: When we bless “the cup of blessing,” is it not a means of sharing in the blood of Christ” When we break the bread, is it not a means of sharing the body of Christ? Because there is one loaf, we, many as we are, are one body, for it is one loaf of which we all partake.


Leave a comment

Heidelberg Catechism – Lord’s Day 25

Heidelberg Catechism – Lord’s Day 25

65.
Q. Since, then, faith alone makes us share in Christ and all his benefits, where does such faith originate?
A. The Holy Spirit creates it in our hearts by the preaching of the holy gospel, and confirms it by the use of the holy Sacraments.

66.
Q. What are the Sacraments?
A. They are visible, holy signs and seals instituted by God in order that by their use he may the more fully disclose and seal to us the promise of the gospel, namely, that because of the one sacrifice of Christ accomplished on the cross he graciously grants us the forgiveness of sins and eternal life.

67.
Q. Are both the Word and the Sacraments designed to direct our faith to the one sacrifice of Jesus Christ on the cross as the only ground of our salvation?
A. Yes, indeed, for the Holy Spirit teaches in the gospel and confirms by the holy Sacraments that our whole salvation is rooted in the one sacrifice of Christ offered for us on the cross.

68.
Q. How many Sacrament has Christ instituted in the New Testament?
A. Two, holy baptism and the holy Supper.


Leave a comment

Remembering As Present Action (via Fleming Rutledge)

The Lord’s Supper is not solely a reference to a past event. It is an experience of the present work of God. It is an anticipation of the completed work of God.
From Fleming Rutledge.

Remembering in Scripture refers to present action. If a woman prays to God to remember her mother, that does not mean “please think about her from time to time.” It means, “Take action on behalf of my mother.” Similarly, if we say that the Lord’s Supper is a “memorial,” we do not mean that we are simply thinking about Jesus’ last supper. When we repeat Jesus’ words, “do this in remembrance of me,” in the communion Service, we do not simply call Jesus to mind. Jesus is actively present with power in the communion of the people. Disputes about the Lord’s Supper have divided the Christian church, but understanding the biblical concept of remembrance can help us. We are not just thinking about Jesus’ actions in the upper room; we acknowledge that he is present and acting with the community gathered at the table in the present time. The doctrine of the real presence of Jesus in the Lord’s Supper can be understood in this way by everyone, from the most sophisticated person to the simplest.

Fleming Rutledge, The Crucifixion – Understanding The Death Of Jesus Christ Eerdmans, Grand Rapids MI, 2015, pg 218-219.


Leave a comment

Westminster Confession Of Faith – Lord’s Day 48

Westminster Confession Of Faith – Lord’s Day 48

Chapter 29 – Of The Lord’s Supper (Cont.) Paragraphs 5-8
V. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit, in substance and nature, they still remain truly, and only, bread and wine, as they were before.
VI. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ’s body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common-sense and reason; overthrows the nature of the sacrament; and has been, and is, the cause of manifold superstitions, yea, of gross idolatries.
VII. Worthy receivers, outwardly partaking of the visible elements in this sacrament, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death: the body and blood of Christ being then not corporally or carnally in, with, or under the bread and wine; yet as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.
VIII. Although ignorant and wicked men receive the outward elements in this sacrament, yet they receive not the thing signified thereby; but by their unworthy coming thereunto are guilty of the body and blood of the Lord, to their own damnation. Wherefore all ignorant and ungodly persons, as they are unfit to enjoy communion with him, so are they unworthy of the Lord’s table, and can not, without great sin against Christ, while they remain such, partake of these holy mysteries, or be admitted thereunto.


Leave a comment

Westminster Confession Of Faith – Lord’s Day 47

Westminster Confession Of Faith – Lord’s Day 47

Chapter 29 – Of the Lord’s Supper Paragraphs 1-4
I. Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord’s Supper, to be observed in his Church unto the end of the world; for the perpetual remembrance of the sacrifice of himself in his death, the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and to be a bond and pledge of their communion with him, and with each other, as members of his mystical body.
II. In this sacrament Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sins of the quick or dead, but commemoration of that one offering up of himself, by himself, upon the cross, once for all, and a spiritual oblation of all possible praise unto God for the same; so that the Popish sacrifice of the mass, as they call it, is most abominably injurious to Christ’s one only sacrifice, the alone propitiation for all the sins of the elect.
III. The Lord Jesus hath, in this ordinance, appointed his ministers to declare his word of institution to the people, to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants; but to none who are not then present in the congregation.
IV. Private masses, or receiving this sacrament by a priest, or any other, alone; as likewise the denial of the cup to the people; worshipping the elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this sacrament, and to the institution of Christ.