Article XXIV-The Church-The Lord’s Supper

Continuing on the series of the Free Methodist Church’s Articles of Religion (see here and here for an explanation of the series and format):

¶125 The Church–The Lord’s Supper

The Lord’s Supper is a sacrament of our redemption by Christ’s death. To those who rightly, worthily and with faith receive it, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ. The supper is also a sign of the love and unity that Christians have among themselves.

Christ, according to His promise, is really present in the sacrament. But His body is given, taken, and eaten only after a heavenly and spiritual manner. No change is effected in the element; the bread and wine are not literally the body and blood of Christ. Nor is the body and blood of Christ literally present with the elements. The elements are never to be considered objects of worship. The body of Christ is received and eaten in faith.

¶131 Scriptural References

The doctrines of the Free Methodist Church are based upon the Holy Scriptures and are derived from their total biblical context. The references below are appropriate passages related to the given articles. They are listed in their biblical sequence and are not intended to be exhaustive. Mark 14:22-24; John 6:53-58; Acts 2:46; 1 Corinthians 5:7-8; 10:16; 11:20, 23-29.

This Article is one on which, as a denomination, we are actually on shaky ground. The classic Methodist understanding of the Lord’s Supper, also called variously Holy Communion, the Eucharist, or the Sacrament, is that somehow Christ is present in the sacrament. We do not know how he is present, only that it is not the Roman Catholic doctrine of transubstantiation.

John Wesley, who was a faithful Anglican priest through the day he died, believed that the elements of Communion themselves became the means by which God communicated his grace to us. He did not believe that the elements transformed on a microscopic level into flesh and blood, but they were the actual, physical vessels that communicated the body and blood of Christ to those who would receive them in faith. This is the classic Methodist understanding of the Eucharist as well.

This article shows how the Free Methodist Church has a convoluted understanding of the sacrament. The first section is the classic understanding inherited from Wesley, and thus the Church of England. The second section is more anabaptist in its denial of any meaning to the bread and wine. This may sound like splitting theological hairs, but here is the issue: In the first section, the bread and wine are necessary for the sacramental experience of receiving God’s grace. In the second section, only faith is necessary.

In fact, the first sentence of the second section is actually contradicted by the rest of that section. Either Christ is present in the bread and wine or he is not. If the presence is spiritual, i.e. through the Holy Spirit, he is still present. It really does not matter whether we can explain how Christ is present (especially because we can not do so).

Methodists have always been a part of the Church that believed in Christ’s real presence in the Lord’s Supper. It is a mystery how that occurs, but we have always believed it is true. Not only does Scripture back up this interpretation, but so does almost all of the history of the Church’s understanding of the Eucharist. We may have debated exactly how Christ is present, but we have always believed he is present in the bread and wine.

The portion of the Article that reads, “No change is effected in the element; the bread and wine are not literally the body and blood of Christ. Nor is the body and blood of Christ literally present with the elements…The body of Christ is received and eaten in faith,” runs counter to that understanding.

We would do well to stop trying to define exactly how Christ is or is not present in the sacrament and simply state that we believe Christ is present in the sacrament. We would be on much more solid biblical ground, as well as historical ground with the entire Church (not to mention our own Wesleyan heritage).

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