8.2 Holy Communion

8.2 Holy Communion the account in the gospel of Mark largely coincides with the account in the gospel of Matthew, we find the following additions in Luke: “Do this in re- membrance of Me” and “this cup is the new covenant in My blood” (Luke 22: 19–20). With the words: “Do this in remembrance of Me”, the Lord gave His Apostles the commission and authority to celebrate Holy Communion in the same way as He Himself had done. 8.2.6 Holy Communion in the first epistle to the Corinthians In 1 Corinthians 11: 17–32 we find evidence of the celebration of Holy Com- munion and of Jesus’ words of institution which He spoke in the process. This text first of all attests that the celebration of Holy Communion was part of the religious practice of the early Christian congregations. Here Apostle Paul cited the words of institution for Holy Communion as practised in Corinth. Here it becomes clear that a predetermined wording was prescribed: “For I received from the Lord that which I also delivered to you.” This is followed by the words of institution: “The Lord Jesus on the same night in which He was be- trayed took bread; and when He had given thanks, He broke it and said, ‘Take, eat; this is My body which is broken for you; do this in remembrance of Me.’ In the same manner He also took the cup after supper, saying, ‘This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me.’ For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes” (1 Corinthians 11: 23–26). This text describes the situation in which Holy Communion was instituted and also relates the words spoken by Jesus. The commemoration of this unique event in the history of salvation also incorporates the words of institu- tion. Wherever Holy Communion is celebrated, this night in which the Lord was betrayed is also commemorated. Breaking of bread and giving thanks (Greek: eucharistein) to God also be- long together. At the same time, Jesus’ interpretation of the bread and wine is repeated: the bread is not only the Passover bread, but rather “My body which 325 8 The sacraments is broken for you”. Likewise, the cup not only contains the customary wine of the Passover, but is “the new covenant in My blood”. The one cup of wine which was passed around during the celebration of Holy Communion calls to mind the death of Jesus upon which the new covenant was founded. Whoever drinks from this cup receives the blood of Jesus Christ, that is to say the Lord Himself. The conclusion of the text emphasises the importance of the procla- mation of the unique event of Christ’s death as well as the importance of His return. The significance of Holy Communion for fellowship of life with the Lord is also underlined: “The cup of blessing which we bless, is it not the com- munion of the blood of Christ? The bread which we break, is it not the com- munion of the body of Christ? For we, though many, are one bread and one body; for we all partake of that one bread” (1 Corinthians 10: 16–17). 8.2.7 The significance of bread and wine The elements of bread and wine which constitute the sacrament belong to the domain of sustenance, of celebration, and of Israelite divine service. Bread is a symbol for human sustenance in general. The meals of bread and the related miracles of the Old and New Testaments demonstrate that God is concerned with the human being as a whole, not only in part—that is not only the body, and not only the soul. Even within the divine service, bread had been assigned an important function by the Mosaic Law: twelve loaves of showbread (“Bread of the Presence”) were placed on a table in front of the veil to the Most Holy Place. On each Sabbath, they were eaten by the priests and replaced with new loaves (Exodus 25: 30). In general, wine is also a reference to the primal and creaturely depend- ence of human beings on sustenance. In ancient Israel, wine was one of the beverages consumed at feasts. In Israel, wine was also a symbol of joy and of future salvation (Isaiah 55: 1). 326