05-4 Theology of the..

LOGIA FORUM 65
basis of church fellowship, our Synod continues to reaffirm the
historic, confessional church practice of close(d) communion.
We are keenly aware that our Synod faces a critical moment in
the history of the Lutheran church in America. Decisions are being
contemplated by other churches to enter into eucharistic fellowship
with one another, without the resolution of the long standing
and critical differences that divide the Reformed and Lutheran
churches. This is a time for our Synod to affirm boldly the great
truths of our Lutheran confession and to offer an alternative to an
increasingly pluralistic and secularized view of the Christian faith.
Rather than being caught up in the times in which we live, we as
a Synod are able to offer a unique and faithful Lutheran witness to
those struggling with questions about truth and the meaning of
what it is to be a Lutheran church in our world today. Rather than
conforming to the spirit of our age, we have before us the opportunity
for faithful confession and catechesis.
We recognize the pastoral responsibility the church has not
merely to accept minimalistic concessions to ill-defined and
unexamined confessions of the faith, but instead to lead people
into the truth of the Scriptures, so that they may enjoy the fellowship
of the church as it gathers at the altar to receive her Lord’s
body and blood in the Sacrament of the Altar.
Because of our great respect for our Synod’s fellowship in the
Faith, and because of the opportunities which are presenting
themselves to us to be and remain a strong, confessional Lutheran
church in this country, and a voice for genuine confessional
Lutheranism around the world, we must express our fraternal
concern with the document “A Declaration of Eucharistic Understanding
and Practice.” We regret the fact that some members of
our synodical family have persisted in their public advocacy of an
erroneous position in regard to close(d) communion. Sadly, they
have done this in spite of the fraternal, pastoral and faithful
admonition of our Synod’s president, and of our Synod’s district
presidents, who have counseled with them about this situation.
Therefore, we affirm and commend to our Synod, the pastoral
application of the faithful and evangelical resolution
adopted by our Synod in convention last summer reaffirming
our Synod’s scriptural position on close(d) communion, Resolution
3-08. We ask that all members of the Synod, both church
workers and congregations, receive, respect and conform their
practice to this resolution. We, as the Praesidium of The
Lutheran Church—Missouri Synod, commit ourselves to its
implementation among our fellowship and support our district
presidents as they do the same. We recognize that it is the
responsibility of the district presidents to maintain the integrity
of our fellowship in our faith as they correct and reprove error in
the discharge of the duties of their office. We offer our fraternal
encouragement to them as they carry out their duty of doctrinal
supervision in this matter.
We pray for God’s continued blessing on our Synod. May He
keep us ever steadfast and faithful, for the sake of our stewardship
of the Gospel of our Lord Jesus Christ.
This statement of the praesidium is to be read in the context of
Resolution 3-08 of the 1995 Synodical Convention of The Lutheran
Church—Missouri Synod, “To Reaffirm the Practice of Close[d]
Communion.
Preamble
Our teaching and practice of the Lord’s Supper begin with the
clear words of our Lord Jesus Christ Himself regarding His gift
in the Supper: “This is My body, given for you.” “This cup is My
blood of the new testament, shed for you for the forgiveness of
sins.” (Matt. 26:26–29; Mark 14:22–25; Luke 22:14–20; 1 Cor.
11:17–29). Therefore we believe, teach and confess that the Lord
Himself gives to each communicant His very body and His true
blood in, with and under the forms of bread and wine for the forgiveness
of sins (Real Presence—AC X, XXIV; Ap XIII, XXIV; SC VI;
LC V; FC VII, Ep and SD). This “Real Presence” is not simply a
general presence of Christ in the Supper, but refers to the fact that
Christ’s true body and blood are truly present in the consecrated
bread and wine and received in the mouths of the communicants
(1 Cor. 10:16). The presence of Christ’s true body and blood does
not depend on the faith of the recipient nor on the character of
the one administering the Sacrament, but on the Word of Christ
Himself, whose last will and testament the Supper is. By the power
of His own Word He gives His body and blood (FC VII, Ep & SD).
Though all communicants receive the body and blood in the
bread and wine, only those who believe Christ’s Word of promise
regarding the Supper receive its benefits, namely, the forgiveness
of sins. “He who believes these words has what they say and
declare, namely, the forgiveness of sins.” (SC VI, Tappert, p. 352;
See also AC XIII). In other words, the Lord has provided His Supper
for sinners who believe His promise: “This is my body. This
cup is my blood of the new testament shed for you for the forgiveness
of sins.” Accordingly, the Sacrament is more than a simple
assurance of grace. Rather, the body and blood of our Lord in the
bread and wine are gifts by which our Lord Himself offers, gives
and seals to us the forgiveness of sins.
A responsible Lutheran practice surrounding the Lord’s Supper
will take into account the fact that the Supper is also an
expression of the oneness of the congregation in Christ and in
His Gospel. “For as often as you eat this bread and drink the cup,
you proclaim the Lord’s death until He comes” (1 Cor. 11:26
RSV). One who eats and drinks at an altar confesses what is
taught from that altar (1 Cor. 10:21). Each communicant is called
on to examine himself before God (1 Cor. 11:28), to avoid creating
divisions within the assembly (1 Cor. 11:17ff.), and to hold no
malice toward fellow communicants (Matt. 5:23–24). In addition,
those who commune without discerning the body of the Lord or
faith in Christ’s promise eat and drink judgment on themselves
(1 Cor. 11:29). They are guilty of profaning, not bread and wine,
but the body and blood of the Lord (1 Cor. 11:27). This is why the
Confessions of our church assume a careful pastoral practice in
connection with the Lord’s Supper: “The custom has been
retained among us of not administering the sacrament to those
who have not previously been examined and absolved.” (AC
XXV Tappert, p. 61).
Our desire to honor and obey the Word of Christ leads us in
our pastoral practice to reserve the Sacrament for those who
share this desire and confession. Since fellowship at the Lord’s
Table is a confession of faith in the Lord’s promises professed at
our altar, it would not be truthful for those who affirm Christ’s
gift of His body and blood in the bread and wine and those who
deny it to join one another at the table. The last will and testa-