A Church Reforming to Reach the Lost for Christ

Christian Reformed Churches of Australia

Lord's Day 28 ’ 
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

Lord's Day 29 ’ 
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

Lord's Day 30 ’ 
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 *Question and answer 80 were altogether absent from the first edition of the catechism but were present in a shorter form in the second edition. The translation here given is of the expanded text of the third edition.

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

Lord's Day 31 ’ 
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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