Sacrements: Lord's Supper — F.A.Qs
Is it an altar or a table?
The Presbyterian/Reformed understanding of the Lord’s Supper is one of thanksgiving and remembrance for the self-offering of Jesus Christ once and for all time on a cross in Jerusalem. Christ’s perfect sacrifice of love and service is not re-enacted or reactualized at the Lord’s Supper; rather, in the joyful feast of eucharistic celebration, we offer our praise and thanksgiving to God for this amazing gift. Furthermore, the sacrament Christ instituted for his remembrance takes the form of a simple meal — a sharing of bread and wine. Therefore, it is Presbyterian practice to refer to the Lord’s table rather than an altar.
To be sure, the memorial (or anamnesis) of Christ’s death and resurrection is an integral part of the sacrament of the Lord’s Supper. This is one of several theological themes implicit in the eucharistic meal. Others include thanksgiving to God for the gifts and goodness of creation, prayer for the fruitful reception of the sacrament through the Holy Spirit, the communion of the faithful in the presence of Christ, and the anticipation or foretaste of the heavenly banquet in the kingdom of God. Around the symbol of the “table” there is room for this rich feast of sacramental meaning.
Is it the Lord’s Supper, Eucharist, or Holy Communion?
These terms may be appropriately applied to the church’s ancient sharing of bread and wine. However, each term highlights a different facet of the feast's meaning.
The Lord’s Supper, particularly prominent in Presbyterian/Reformed tradition, emphasizes Christ’s institution of the sacrament, and connects the meal with its celebration on the Lord’s Day (Sunday). Eucharist, from a Greek word meaning “to give thanks,” emphasizes the essential nature of the sacrament as an offering of thanksgiving for the gift of God’s grace in Jesus Christ; this term tends to have more currency in ecumenical and Roman Catholic discussion.
Holy Communion originally referred to a specific part of the eucharistic liturgy — the sharing of bread and wine — and a particular aspect of its theological meaning — the fellowship of the Body of Christ; over time and in some circles, however, this term has come to stand in for the sacrament as a whole.
What is the proper method for the distribution of the elements in communion?
The Directory for Worship suggests:
“The elements are distributed in the manner most suitable to the particular occasion. The people may gather about the Table to receive the bread and the cup; they may come to those serving to receive the elements; or those serving may distribute the elements to them where they are.
The bread may be broken from that on the Table and placed in the people’s hands; people may break off a portion from the broken loaf or other bread offered for distribution; or they may receive pieces of bread prepared for distribution. A common cup may be offered to all who wish to partake of it; several cups may be offered and shared; or individual cups may be prepared for distribution. Rather than drink from a common cup, communicants may dip the broken bread into the cup.
The bread and the cup may be served byordained officers of the church, or by other church members on invitation of the session or authorizing governing body. The serving of the elements may be extended, by two or more ordained officers of the church, to those isolated from the community’s worship, provided (1) the elements are to be served following worship on the same calendar day, or as soon thereafter as practically feasible, as a direct extension of the serving of the gathered congregation, to church members who have accepted the church’s invitation to receive the Sacrament; (2) care is taken in the serving to ensure that the unity of Word and Sacrament is maintained, by the reading of Scripture and the offering of prayers; and (3) those serving have been instructed by the session or authorized governing body in the theological and pastoral foundations of this ministry and in the liturgical resources for it.
While the bread and the cup are being shared, the people may sing psalms, hymns, spirituals or other appropriate songs; the choir may sing anthems or other appropriate musical offerings; instrumental music suitable to the occasion may be played; appropriate passages of Scripture may be read; or people may pray in silence” (W-3.3616 – W.3.3617).
What is the Great Thanksgiving?
The Great Thanksgiving (or Eucharistic Prayer) is the prayer over which the minister of Word and Sacrament presides at the celebration of the Lord’s Supper. This tradition of prayer has been passed down (with variations) through centuries of Christian worship; its origins are thought to be in the third century.
The typical structure of the Great Thanksgiving consists of the following elements:
- Dialogue (“The Lord be with you,” “Lift up your hearts”)
- Preface (thanksgiving to God for creation and the history of salvation; this section of the prayer often varies according to the liturgical season)
- Sanctus and Benedictus (said or sung by the congregation: “Holy, holy, holy,” “Blessed is he”)
- Post-Sanctus (continued thanksgiving for the life and ministry of Jesus Christ)
- Words of Institution (1 Corinthians 11:23-26, e.g., in Presbyterian practice, these words are often said at the Breaking of the Bread)
- Anamnesis/Oblation (remembrance of Christ and offering of praise and thanksgiving)
- Memorial Acclamation (said or sung by the congregation: “Christ has died,” e.g.)
- Epiclesis (prayer for the Holy Spirit)
- Intercessions (prayer for the church and world)
- Doxology (praise to the Triune God)
- Amen (said or sung by the congregation)
This is followed by the Lord’s Prayer.
Similarly, the Directory for Worship describes the Eucharistic Prayer as follows:
“The one presiding is to lead the people in the prayer, (a) thanking God for creation and providence, for covenant history, and for seasonal blessings, with an acclamation of praise; (b) remembering God’s acts of salvation in Jesus Christ: his birth, life, death, resurrection, and promise of coming, and institution of the Supper (if not otherwise spoken), together with an acclamation of faith; (c) calling upon the Holy Spirit to draw the people into the presence of the risen Christ so that they (1) may be fed, (2) may be joined in the communion of saints to all God’s people and to the risen Christ, and (3) may be sent to serve as faithful disciples; followed by an ascription of praise to the triune God, and (d) the Lord’s Prayer.
“The one presiding is to take the bread and break it in the view of the people. If the words of institution have not previously been spoken as part of the invitation or in the communion prayer, I Cor. 11:23, 24 shall be used at this time. Having filled the cup, the one presiding is to present it in the view of the people. If the words of institution have not previously been spoken as part of the invitation or in the communion prayer, I Cor. 11:25, 26 shall be used at this time” (W-3.3613—W-3.3615).