Having submitted an initial report to the members and adherents
of the Puritan Reformed Church of Edmonton (January 26, 1999),
and having now evaluated in the light of Scripture, history, and
reason the responses submitted to the Session, the Session of the
Puritan Reformed Church of Edmonton (PRCE) has now passed on to
the Reformed Presbytery In North America the responsibility for
presenting a final report.
The goals of the Presbytery in submitting this report have been:
(1) Faithfulness to God and His inspired Word; (2) Consistency
with our Subordinate Standards and other historical testimony;
and (3) Edification to all members under the inspection of the
Reformed Presbytery In North America who commune together around
the Lords Table. The Presbytery realizes that this report
is merely a summary of our judgment on the common cup, and that
there may be certain matters that have not been specifically or
fully addressed herein. Such questions, concerns, or objections
will be handled graciously and expeditiously as they are directed
in an orderly manner to the Presbytery.
The practice of using a common cup at the Lords Supper has
become obsolete in Reformed and Presbyterian Churches for the
most part, and, thus, to speak of resurrecting the practice may
seem to some a mere novelty or innovation. A dispassionate
consideration of the biblical testimony must be the supreme rule
by which we judge all doctrine professed and all worship
practiced (Let God be true, but every man a liar
Romans 2:4). As in all such discussions, we encourage the reader
to avoid hasty conclusions, to submit the argumentation presented
in this report to the scrutiny of Scripture, and to appeal to the
Lord through prayer that He might bring us all to one mind in the
matter of the common cup.
Thus, in summary of our position, we find the use of a common cup
at the Lords Supper to be faithful, first and foremost, to
the Scripture, and to be agreeable, secondly, to our Subordinate
Standards (and other historical testimony). In the brief paper
that follows, we will seek to demonstrate how we have come to
these conclusions.
1. Biblical Testimony
a. The Singularity Of The Words Used
Without controversy, singular nouns, singular articles,
singular pronouns and singular verbs are always used with regard to the
cup at the Lords Supper in all the related texts cited in
the New Testament. Please note the following instances of the
singular number in the New Testament to describe what is used to
convey the wine to each communicant at the Lords Table.
Where italicized words are used in the scriptural
citations below, it is to be noted that these words are not found
in the original text. The words that are highlighted in bold
do appear in the original text, and likewise, all appear in the
singular number (thus indicating that a singular cup was used
both by Christ and the apostles).
And he took the cup, and gave thanks, and gave it
to them, saying, Drink ye all of it (Matthew 26:27).
Thus, to summarize this first argument, never
do we find in the New Testament Scriptures the plural noun
(cups), nor the plural article used with the plural
noun (the cups) , nor plural pronouns
(them or these), nor the plural verb
(are) when referring to the vessel from which the
communicants at the Lords Supper drank. The Holy Spirit
could not have been more clear in distinguishing the number of
vessels used in the first institution and on subsequent occasions
of the Lords Supper as recorded in the New Testament: one
common cup, not many individual cups.
And he took the cup, and when he had given thanks,
he gave it to them: and they all drank of it (Mark
14:23).
And he took the cup, and gave thanks, and said,
Take this, and divide it among yourselves:
For I say unto you, I will not drink of the fruit of the vine,
until the kingdom of God shall come (Luke 22:17).
Likewise also the cup after supper, saying, This cup
is the new testament in my blood, which is shed for you
(Luke 22:20).
The cup of blessing which we bless, is it
not the communion of the blood of Christ? The bread which we break, is it not the
communion of the body of Christ (1 Corinthians 10:16)?
After the same manner also he took the cup, when he had
supped, saying, This cup is the new testament in my
blood: this do ye, as oft as ye drink it in remembrance of
me (1 Corinthians 11:25).
For as often as ye eat this bread, and drink this cup, ye
do shew the Lord's death till he come (1 Corinthians 11:26).
Wherefore whosoever shall eat this bread, and drink this cup
of the Lord, unworthily, shall be guilty of the body and blood of
the Lord (1 Corinthians 11:27).
But let a man examine himself, and so let him eat of that
bread, and drink of that cup (1 Corinthians 11:28).
b. The Division of Wine Within One Cup
Christ did not provide each disciple with his own individual cup
at the institution of the Lords Supper, but rather took one
common cup and divided that one cup among all of the disciples.
The act of dividing the cup among those who were sitting around
the table implies that each communicant was using the same cup.
And he took the cup, and gave thanks, and said, Take
this, and divide it among yourselves:
For I say unto you, I will not drink of the fruit of the vine,
until the kingdom of God shall come (Luke 22:17, emphases added).
It is likely that the final evening which the Lord spent with His
disciples before His death consisted of three distinct meals: (1)
the Passover supper (the sacramental meal of the Old
Covenant) which is the supper mentioned as being finished (John
13:1-2) before Christ washed the disciples feet (John
13:4-20), announced the betrayer (Matthew 26:21-22; Mark
14:18-19; Luke 22:21-23; John 13:21-25), gave the sop to Judas
(John 13:26), and before Judas departed to betray Christ (John
13:27-30); (2) an ordinary supper (a non-sacramental meal to nourish the body)
which followed the Passover supper (Matthew 26:21; Mark 14:18;
John 13:21); and (3) the Lords Supper (the
sacramental meal of the New Covenant) which came at the end of
the ordinary supper (Matthew 26:21:21; Mark 14:18; Luke 22:23; 1
Corinthians 11:25). Although the disciples most likely had in
front of them individual cups from which they had been drinking
at the ordinary supper, nevertheless, Christ did not institute
the Lords Supper by having the disciples use the individual
cups that were before each of them, but rather took one common
cup, blessed it, and gave it to His disciples commanding each one
to drink from it and pass it to the next disciple (thus, dividing
the wine within the one common cup among all the disciples seated
around the table). The learned and godly George Gillespie has
further elaborated concerning the significance of the verb
(divide) as used in Luke 22:17:
[I]t is not indifferent for a minister to give the sacramental
elements of bread and wine out of his own hand to every
communicant; forasmuch as our Lord commanded his apostles to
divide the cup among them, that is, to reach it one to another
(Luke 22:17). Some of the interpreters are of [theRPNA]
opinion, that the cup spoken of by the Evangelist in that place
is not the same whereof he speaks after (v. 20); but they are
greatly mistaken; for if it were as they think, then Christ did again drink before his death of that fruit of the vine
whereof we read, v. 18, which is manifestly repugnant to his own
words. Wherefore, as Maldonat observes out of Augustine and
Euthimius, there was but one cup; whereof Luke speaks,
first, by anticipation, and, afterward, in its own proper
place.... So that, to divide anything among men, is not to take
it, but to give it. And who did ever confound parting and
partaking, dividing a cup and drinking a cup, which differ as
much as giving and receiving. Thus we conclude, that when Christ
commanded the apostles to divide the cup among them, the
meaning of the words can be no other than this, that they
should give the cup one to another; which is so plain that a
Jesuit also makes it to follow upon this command, that Christ did
reach the cup not to each one, but to the one, who would give it to his neighbor, the neighbor to
the next one, and so on (George Gillespie, A Dispute
Against The English Popish Ceremonies Obtruded On The Church of
Scotland , pp. 431, 432, emphases added).
c. The Command Given By Christ
It should be carefully noted that the Lord did not leave the
decision up to the disciples as to whether they should use the
common cup which He had blessed, or whether they should use their
own individual cup from which they most likely had been drinking
at the ordinary supper just prior to the Lords Supper. The
Lord did not suggest that the disciples drink from the common
cup, but rather commanded His disciples to divide among
themselves the wine within the one common cup which He had
blessed:
Take this, and divide it among
yourselves (Luke 22:17, emphases added).
Furthermore, the Lord commanded all
His disciples to drink from the wine within that one common cup.
Drink ye all of it (Matthew 26:27, emphases
added).
It may appear from the text just cited that Christ was commanding
His disciples to drink all of the wine from within the cup. But
what was literally commanded by Christ was this: Drink
ye all out of it (or in other words, All of
you drink from this one common cup). We find further
confirmation that this was in fact the true meaning of the
command given by the Lord, for all of the disciples obeyed this
divine command:
And he took the cup, and when he had given thanks, he gave
it to them: and they all drank of it (Mark 14:23,
emphases added).
Moreover, in Pauls account of the Lords Supper, after
the Lord had taken the one common cup, he cites the Lord Jesus as
commanding His disciples to do as he had done (i.e.
the Lord did not merely command his disciples to say what he
had said in regard to the common cup). Thus, the doing
which the Lord commanded would imply a permanent imitation of
Christs example in the use of the common cup:
After the same manner also he took the cup, when he had
supped, saying, This cup is the new testament in my blood: this
do ye, as oft as ye drink it in remembrance of
me (1 Corinthians 11:25, emphases added).
Although the approved examples of Christ (Luke
22:19) and of the disciples (Mark 14:23) give us sufficient warrant to follow them in the use
of the common cup, yet the Lord has further strengthened their
approved example by a direct command. We cannot disregard His
commands with impunity without incurring His severe displeasure.
The Corinthians are a testimony to all subsequent ages as to how
jealously God desires both our outward and inward conformity to
His Word when we come to the Lords Supper:
For this cause many are weak and sickly among you, and
many sleep (1 Corinthians 11:30).
d. The Regulative Principle Of Worship
We ought not to omit authorized symbols or prescribed actions
in our observation of the sacraments. For the sacraments have not
been instituted by man, but by Christ alone as Mediator of the
Covenant of Grace. Will-worship is that corruption of worship
whereby the creature offers to the Creator what he (the creature)
deems to be acceptable rather than what the Creator has
authorized.
Beware lest any man spoil you through philosophy and vain
deceit, after the tradition of men, after the rudiments of the
world, and not after Christ.... Which things have indeed a shew
of wisdom in will worship, and humility, and neglecting of
the body (Colossians 2:8,23, emphases added).
However sincere will-worship may be on the part of the creature,
God neither accepts nor approves of worship which originates in
the heart of man. Nor does He commend our addition or omission
either of authorized symbols or prescribed actions in the
sacraments.
What thing soever I command you, observe to do it: thou shalt
not add thereto, nor diminish from it (Deuteronomy 12:32,
emphases added).
Consequently, not one stone should be left unturned in our effort
to discern that form and manner which is most faithful to the
testimony of God in administering the bread and the wine to the
people of God. Moreover, the Second Commandment (Thou shalt
not make unto thee any graven image .... Exodus 20:4) requires by way of a perpetual,
moral commandment that not only Old Covenant worship be regulated
according to Gods revealed will, but that New Covenant
worship be so regulated as well.
[W]e say that the Christian church has no more liberty to
add to the commandments of God than the Jewish church had; for
the second commandment is moral and perpetual, and forbids to us
as well as to them the additions and inventions of men in the
worship of God (George Gillespie, A Dispute Against The
English Popish Ceremonies Obtruded On The Church of Scotland
, p. 289, emphases added).
As your ministers and elders, we must stand before the Judgment
Seat of Christ, knowing that all which is unfaithful in our
ministry and service will be consumed as fire destroys wood, hay,
and stubble.
Now if any man build upon this foundation gold, silver,
precious stones, wood, hay, stubble; Every man's work shall be
made manifest: for the day shall declare it, because it shall be
revealed by fire; and the fire shall try every man's work of what
sort it is. If any man's work abide which he hath built
thereupon, he shall receive a reward. If any man's work shall be
burned, he shall suffer loss: but he himself shall be saved; yet
so as by fire (1 Corinthians 3:12-15).
e. Not A Mere Circumstantial Or Cultural Consideration
We are also bound to follow the example of the Lord and His
apostles in all matters wherein it cannot be discerned that
extraordinary or cultural circumstances moved them to utter
certain words or to perform particular actions. George Gillespie
states the rule by which we judge whether a particular example of
the Lord or of His Apostles ought ordinarily to be followed:
[W]e hold, that not only we ought to obey the particular precepts
of the word of God, but that also we are bound to imitate Christ,
and the commendable example of His Apostles, in all things
wherein it is not evident they had special reasons moving them
thereto, which do not concern us (George Gillespie, A
Dispute Against the English Popish Ceremonies, p. 428,
emphases added).
Since we find no extraordinary or cultural
circumstances that would move Christ to use a common cup in the
administration of the Lords Supper (especially as we
consider that the disciples most likely had individual cups
before them from the ordinary supper they had just completed), we
must look upon the instituted use of a common cup as prescribed
and ordinary (rather than circumstantial and extraordinary).
Thus, the use of a common cup in the Lords Supper is an
authorized example to be followed.
Be ye therefore followers of God, as dear children
(Ephesians 5:1).
Be ye followers of me, even as I also am of Christ (1 Corinthians
11:1).
f. The Oneness Signified In The Common Cup
Not only is the example of our Lord and of His apostles in
using the common cup not extraordinary nor cultural, but also we
find that the common cup is a sacred and significant symbol
authorized by Christ in order to exhibit our communion and
fellowship in the one body, one baptism, and one faith of Jesus
Christ. Just as Christ has not authorized individual loaves of
bread to be given to each communicant, so He has not authorized
individual cups to be given to each communicant. Why? Because we
who come to the Lords Table express by our use of one bread
and one cup our oneness in Christ and our oneness
with each other in faith and love.
The cup of blessing which we bless, is it
not the communion of the blood of Christ? The bread
which we break, is it not the communion of the body of Christ
(1 Corinthians 10:16, emphases added)?
Since the wine within the common cup signifies the
one New Covenant which Christ established with His chosen
people (This cup is the new testament in my blood, which is
shed for youLuke 22:20), we pervert this biblical truth by issuing many individual cups, and rather teach
(unwittingly) that there are as many New Covenants established by
Christ as there are individual cups of wine used at the
Lords Table. When a Church gives to
its communicants many different cups at the Lords Table, it
destroys that symbol of oneness which is to be so precious
to the Church of Christ. To be perfectly consistent with such a
marring of the symbol of oneness at the Lords Supper, a
Church that uses individual cups at the communion table should also use individual loaves of bread. The
words of George Gillespie state the case very well:
Neither can they be said to divide the cup amongst themselves
(which by the institution they ought to do, in testimony of
their communion) when they are not within reach, yea,
oftentimes not within sight of one another.... If there were such
a symbol of communion in the paschal cup, that the receivers
were to divide it amongst themselves, sure this ought to have
place much more in the Eucharistical cup, for the Lords
supper doth more clearly and fully set forth the communion of
saints than the passover did (Gillespie, Works,
Miscellany Questions, pp. 96, 97, emphases added).
The same emphases upon our union and communion with Christ and
with those who faithfully profess Christ in both faith and
practice is summarized for us in the Larger Catechism (emphases
added):
Question 162: What is a sacrament?
Answer: A sacrament is a holy ordinance instituted by Christ in
his church, to signify, seal, and exhibit unto those that are
within the covenant of grace, the benefits of his mediation; to
strengthen and increase their faith, and all other graces; to
oblige them to obedience; to testify and cherish their love
and communion one with another; and to distinguish them from
those that are without.
Question 168: What is the Lord's supper?
Answer: The Lord's supper is a sacrament of the New Testament,
wherein, by giving and receiving bread and wine according to the
appointment of Jesus Christ, his death is showed forth; and they
that worthily communicate feed upon his body and blood, to their
spiritual nourishment and growth in grace; have their union and
communion with him confirmed; testify and renew their
thankfulness, and engagement to God, and their mutual love and
fellowship each with other, as members of the same mystical body.
Conclusion From The Biblical Testimony
The weight of evidence provided by these biblical
arguments is (in our judgment) conclusive, and demonstrates that
a single cup of wine was used by Christ and the apostles in the Lords Supper, was
commanded by Christ to be divided among the communicants at the
same table, was authorized by Christ to symbolize our communion
in truth and love, and was, therefore, instituted by Christ for
the benefit of His church until He returns.
2. Historical Testimony
The Subordinate Standards of faithful
Reformed Churches (including our own), and the testimony of other
individual witnesses further corroborate the testimony of
Scripture in demonstrating that the common cup ought to be used
in the faithful administration of the Lords Supper.
a. Subordinate Standards of Faithful Reformed Churches
It is important to note that although one may not find explicit
reference to the words one cup in some of the
following citations from various Subordinate Standards of
faithful Reformed Churches, nevertheless, the stated means of
distribution of the bread and the cup infer that one loaf and one
cup were distributed and divided among all of the communicants at
each table. The focus of the Presbytery (in regard to historical
evidence) has been upon the era during and subsequent to the
Protestant Reformation (although we have seen nothing that would
alter our conclusions even from the period prior to the
Protestant Reformation).
(1) The Form Of Prayers And Ministration Of The
Sacraments as practiced in Geneva (1556).
b. Testimony of Individual Witnesses
In the English speaking congregation of Geneva (1556), worship
was directed according to that biblical form approved by both John
Calvin and John Knox, entitled, The Form Of Prayers And
Ministration Of The Sacraments. Carefully note how the bread
and the cup are said to be distributed among the people (i.e.
distributed and divided among themselves). For to divide the same
cup among the communicants is in essence to prescribe that one
common cup be used by the communicants.
This done, the Minister breaketh the bread, and delivereth it to
the people, who distribute and divide the same amongst
themselves, according to our Savior Christs
commandment, and in likewise giveth the cup (Works
of John Knox, [Bannatyne Club: Edinburgh] 1855, 4:196,
emphases added).
(2) The First Book of
Discipline of the Church of Scotland (1560).
The following citation from The First Book of
Discipline (1560) which was approved by the General Assembly
of the Church of Scotland, states that we must follow the example
of Christ asclosely as possible, and in particular, it does not
state that all should drink from many cups placed upon the table,
but rather that all should drink from the cup of
wine that is distributed:
The Table of the Lord is then most rightly ministered
when it approaches most nigh to Christ's own action. But
plain it is, that at that Supper Christ Jesus sat with his
disciples, and therefore do we judge that sitting at a table is
most convenient to that holy action; that bread and wine ought to
be there; that thanks ought to be given; distribution of the same
made; and commandment given that the bread should be taken and eaten; and that all should likewise drink of the cup
of wine, with declaration what both the one and the other is,
we suppose no godly man will doubt (The First Book of
Discipline, The Second HeadOf Sacraments,
emphases added).
(3) The Confession of Bohemia (1573).
From The Confession of Bohemia (1573), which is also
known as The Confession of the Waldenses, we find the faithful practice of
serving one common cup to be of such significance that it is included in the
section entitled, Of the Holy Supper of the Lord
(Chapter 13, emphases added):
Moreover, we are further taught, that with this ministry, or
Sacrament of the Lord, no other ought to be done, or taken in
hand, than that one thing which was showed, ordained, and
expressly commanded of Christ himself; as when he reached bread,
severally and peculiarly, to his disciples, and in express words
said, Take, eat, this is my body: and like sort, when he reached to them the cup, severally
[i.e. separatelyRPNA] and peculiarly [i.e.
particularlyRPNA], saying, Drink all ye of this, This
is my blood.
(4) The Dutch Annotations (1637).
The Synod of Dordt (1618) commissioned a work of Annotations
covering all of the books of the Old and New Testaments to be
made available for heads of households (and students of the
Scripture) in their study of Gods Word. It was completed in
1637, and was published by the authority of the Synod of the
Reformed Church of the Netherlands. In as much as these
Annotations were commissioned and published by the authority of
the Synod of the Reformed Church of the Netherlands, they have
been included here as a Subordinate Standard of that Church.
There is a noteworthy annotation in regard to the common cup
found at Mark 14:23 (emphases added).
And took the cup, and having given thanks, gave (it) to
them; and they all drank of the same [cupRPNA]:
[Namely, as Christ had commanded them, Matth. 26.27].
(5) The Government And Order Of The Church
Of Scotland (1641).
Alexander Henderson, co-author of the Solemn League and Covenant
and Scottish commissioner to the Westminster Assembly, presented
in this helpful work the order used in the Lords Supper
within the Church of Scotland (1641). Herein it states that the
very same cup used by the minister is then passed on to the
nearest communicant.
After all at the Table have taken and eaten, the minister taketh the
Cup, and drinking first himself, he giveth it to the nearest
[communicantRPNA], saying, This Cup is the New
Testament, in the Blood of the Lord Jesus, which is shed for
many, for the remission of sins; drink ye all of it, for as often
as ye do eat this Bread, and drink this Cup, ye do show the
Lords death till he come (The Government And Order
Of The Church Of Scotland, 1641, p. 23, emphases added).
(6) The Directory For The Public Worship Of God (1645).
The Directory For The Public Worship Of God (Of The
Celebration Of The Communion, Or Sacrament Of The Lords Supper)
approved by the Westminster Assembly and the General Assembly of
the Church of Scotland prescribes the following order and
symbolic actions to be used in the Lords Supper. Again, we
note that the same cup which the minister takes in his hand is
that which is given to the communicants who are
seated around the table.
In like manner the minister is to take the cup, and say, in these
expressions, (or other the like, used by Christ or the apostle
upon the same occasion:) According to the institution,
command, and example of our Lord Jesus Christ, I take this cup,
and give it unto you; (here he giveth it to the communicants;)
This cup is the new testament in the blood of Christ, which is
shed for the remission of the sins of many: drink ye all of it
(emphases added).
From the above testimony, we acknowledge that not
only do other Reformed Subordinate Standards authorize the use of
a common cup (either directly or inferentially), but more
significantly, our own Subordinate Standards (The First Book
of Discipline and The Directory For The Public Worship Of
God) authorize us to follow the practice of administering the
Lords Supper by means of a common cup. Moreover, since The
Directory For The Public Worship Of God was one of the
documents that comprised the covenanted uniformity sworn to in The
Solemn League and Covenant, we also declare it for that
reason to be our duty to maintain and to practice the scriptural
use of a common cup in the Lords Supper. Note first, what
we are bound to uphold by way of solemn covenant before Almighty
God in regard to worship in Article One of The Solemn League
and Covenant:
[A]nd shall endeavour to bring the Churches of God in the three
kingdoms to the nearest conjunction and uniformity in religion,
confession of faith, form of church-government, directory for
worship and catechising; that we, and our posterity after
us, may, as brethren, live in faith and love, and the Lord
may delight to dwell in the midst of us (emphases added).
Note, secondly, that on the title page to The Directory For
The Public Worship Of God are inscribed the following words (which
solemn words cannot be casually dismissed):
Agreed upon by the Assembly of Divines at Westminster,
with the assistance of commissioners from the Church of Scotland, as a
part of the covenanted uniformity in religion betwixt the
Churches of Christ in the Kingdoms of Scotland, England, and
Ireland; with an Act of the General Assembly [of the Church
of ScotlandRPNA], and Act of Parliament, both in anno [in
the yearRPNA] 1645, approving and establishing the said Directory (emphases added).
Unless it can be demonstrated that the sharing of
one common cup at the Lord's Supper is without scriptural
warrant, we are bound to follow the order and practice
established for us in the The Directory For The Public Worship
Of God. Furthermore, we as a Presbytery view ourselves as the
ecclesiastical descendants of the faithful General Assembly of
the Church of Scotland that adopted The Directory For The
Public Worship Of God. If we were unilaterally to overturn a
lawful direction issued by this faithful court (in a matter that
is not merely circumstantial), we would fundamentally testify
against the Presbyterian Form of Church Government which we have
sworn to uphold, and thereby directly violate our solemn covenant
with God. For the General Assembly of the Church of Scotland
warned that opinions and practices contrary to The Directory
For The Public Worship Of God ought to be viewed as opening
the door to schism and sectarianism within both nation and
church:
Whosoever brings in any opinion or practice in this Kirk
contrary to the Confession of Faith, Directory for Worship,
or Presbyterian Government may be justly esteemed to be opening
the door to schism and sects: And therefore all depravers and
misconstructors of the proceedings of the Kirk judicatories, especially the General
Assembly would take heed lest making a breach upon the walls of
Jerusalem they make a patent way for Sectaries to enter (The
Acts of the General Assemblies of the Church of Scotland, July, Session 21,1648,
p. 396, emphases added).
So as to clarify one point of possible confusion,
it has been noted that in The Directory For The Public Worship Of God (Of The
Celebration Of The Communion, Or Sacrament Of The Lords
Supper) there is a reference to large cups (in
the plural) being used at the Lords Supper. To what do
these large cups refer? How can they be reconciled
with the use of a common cup as presented in this paper?
Let us first consider the section in question from The
Directory For The Public Worship Of God (Of The
Celebration Of The Communion, Or Sacrament Of The Lords
Supper, emphases added).
After this exhortation, warning, and invitation, the table
being before decently covered, and so conveniently placed, that
the communicants may orderly sit about it, or at it, the minister
is to begin the action with sanctifying and blessing the elements
of bread and wine set before him, (the bread in comely and
convenient vessels, so prepared, that, being broken by him, and
given, it may be distributed amongst the communicants; the
wine also in large cups,) having first, in a few words,
showed that those elements, otherwise common, are now set apart
and sanctified to this holy use, by the word of institution and
prayer.
First, this section must be interpreted in light
of, and in a way that does not contradict the section that follows, wherein it is stated that
the minister is to pass to the communicants at the table the same
cup which he holds in his hand.
In like manner the minister is to take the cup, and say,
in these expressions, (or other the like, used by Christ or the
apostle upon the same occasion:) According to the
institution, command, and example of our Lord Jesus Christ, I
take this cup, and give it unto you; (here he giveth it to the
communicants;) This cup is the new testament in the blood
of Christ, which is shed for the remission of the sins of many:
drink ye all of it(emphases added).
Second, just as it is stated that wine was to be placed in
large cups, so The Directory For The Public
Worship Of God (Of The Celebration Of The Communion, Or
Sacrament Of The Lords Supper) likewise states
that the bread was to be placed in comely and convenient
vessels (vessels in the plural). Thus, we see
that there are several vessels containing in each one a loaf of
bread, and several large cups containing in each one a portion of wine.
Third, it would appear that what is herein described by the
vessels of bread and the large cups of wine is not that each
communicant himself would eat a loaf of bread and drink a large
cup of wine, but that each table of communicants would divide
among themselves one loaf of bread and one large cup of wine.
Thus, in a large congregation where it might take several
successive tables of communicants to come, partake, and be
dismissed, several vessels of bread and several large cups of
wine would exhibit the kind of preparation necessary to maintain
due order and edification for all the communicants.
Fourth, such a use of the vessels of bread and of the large cups
of wine provides a reasonable explanation in the immediate
context while offering no damage to the words and actions of the
minister as noted previously:
I take this cup, and give it unto you; (here he giveth it
to the communicants;). . . .
(7) The Westminster Confession of
Faith (1647).
Within The Westminster Confession of Faith (29:3), it
is to be observed that after the minister has partaken of the
bread and the cup himself, he is then to give both (the bread and
the cup from which he has eaten and from which he has supped) to
the communicants who are gathered together.
The Lord Jesus hath, in this ordinance, appointed his
ministers to declare his word of institution to the people, to
pray, and bless the elements of bread and wine, and thereby to
set them apart from a common to an holy use; and to take and
break the bread, to take the cup, and (they communicating also
themselves) to give both to the communicants; but to none who
are not then present in the congregation.
That the divines of the Westminster Assembly and
of the Church of Scotland intended the minister to pass the same
cup from which he himself had just supped is demonstrated from the proof text cited: Mark
14:22-24 (especially verse 23).
And he took the cup, and when he had given thanks, he gave
it to them: and they all drank of it (Mark 14:23,
emphases added).
The cup which was in the hands of the Lord and for
which He gave thanks was the same cup which he gave to the
disciples and from which all the disciples drank.
(8) The General Meeting Of The Reformed
Presbyterian Church (1913).
The Reformed Presbytery In America was discontinued as a
judicial body in 1887 due to the death of Rev. David Steele
(leaving only one minister and several ruling elders to continue
the faithful testimony of the Reformed Presbytery In America). At
the annual General Meeting of the Reformed Presbyterian Church
(1913) under the heading of Steps of Defection, there
is referenced many steps of defection wherein the Reformed
Presbyterian Church of North America (RPCNA) had fallen away from
the biblical and historical attainments of the Church of Scotland
between the years 1638 and 1649. There are included at this point
in the Minutes a list of defections with commentary. Having
listed these defections, they note the following:
These steps of backsliding which we have enumerated, with others
that could be mentioned as: voting, office holding under this
government, and individual cups at communion clearly
indicate that the Reformed Presbyterian Synod of North America is
treading the outer court (Minutes Of The General Meeting Of
The Reformed Presbyterian Church, North Union, Butler County,
PA, June 9, 1913, p. 41, emphases added).
(1) John Knox (1514-1572).
From where did the ordinary practice of individual cups at
the Lords Supper originate? In the history of the Christian
Church, the ordinary practice of individual cups at the
Lords Supper is a relatively recent innovation, dating from
the 1880s. There appear to have been extraordinary cases in which
individual cups were used at the Lords Supper, but the
exception was not made the rule within Reformed Churches (or
within any other Church until the 1880s). For example, at the
time of Calvins death, a plague broke out which ravaged
Germany, France and Switzerland. Under such extraordinary
circumstances,
Mr. Knox (in his treatise against the idolatry of the Romish
Mass) does not so much seek to establish the fact that one cup
ought to be used in the Lords Supper as much as he seeks to defend the orthodox
practice of the whole congregation partaking together of the one
cup in opposition to the popish practice of the priest alone
drinking from the one cup. However, in so doing, Knox clearly
defends the use of the common cup in the Lords Supper.
In the Lords Supper, finally, all do eat of one
bread and drink of one cup (John Knox, A Vindication
of the Doctrine that the Sacrifice of the Mass is Idolatry,
1550, Selected Writings of John Knox, Kevin Reed, ed.,
[Dallas, Texas: Presbyterian Heritage Publications], 1995, p. 62,
emphases added).
(2) David Calderwood (1575-1650).
Mr. Calderwood, the celebrated minister and historian of the
Church of Scotland, is credited with writing two essays against
abuses in worship entitled, The Re-Examination Of Two Of The
Articles Abridged: To Wit, Of The Communicants Gesture In The Act
of Receiving, Eating, and Drinking; And The Observation Of
Festival Days (1636). In the first article, Mr. Calderwood
labors to demonstrate that Christ did not serve each disciple
individually the bread and the wine, but rather gave to them one
loaf of bread and one cup of wine which the disciples divided
among themselves by passing from one communicant to the next
communicant.
Christ gave not the cup to every one out of his hand,
which had been sufficient for dividing it, if no further had been
intended. To drink of one cup representeth fellowship in
one common benefit, but not that communication of mutual love and
amity which is represented by reaching the same cup to
[an]other [RPNA]. The guests at civil banquets of old,
entertaining [an]other [RPNA] courteously, reached a cup of wine
to [an]other [RPNA], which cup they called philotesia,
metonymically, because it was a symbol of love or friendship,
which name any man may justly impose upon the cup of the holy
Supper of the Lord, sayeth Seukius antiquitarum convivialium,
lib.3. cap.10 (David Calderwood, The Re-Examination Of Two Of
The Articles Abridged: To Wit, Of The Communicants Gesture In The Act of
Receiving, Eating, and Drinking; And The Observation Of Festival Days, 1636, pp. 17,18, emphases added).
(3) George Gillespie (1613-1648).
The learned and godly George Gillespie, faithful minister of the
Church of Scotland and Scottish commissioner to the Westminster
Assembly, emphasized the significance of the words of Christ in
distributing the bread and the cup to the communicants gathered
around the Lords Table. In so doing, Gillespie has made the
case for a common cup. For to divide the wine within a cup among
the disciples implies that only one cup was used. Although a
portion of this text was cited earlier under the category of
Biblical Testimony, it is now cited as an additional instance of
Historical Testimony as to the practice defended by Mr.
Gillespie.
[I]t is not indifferent for a minister to give the sacramental
elements of bread and wine out of his own hand to every
communicant [as the Romish priest does to every
communicantRPNA]; forasmuch as our Lord commanded his
apostles to divide the cup among them, that is, to reach it one
to another (Luke 22:17). Some of the interpreters are of
[theRPNA] opinion, that the cup spoken of by the Evangelist
in that place is not the same whereof he speaks after (v. 20);
but they are greatly mistaken; for if it were as they think, then
Christ did again drink before his death of that fruit of the vine
whereof we read, v. 18, which is manifestly repugnant to his own
words. Wherefore, as Maldonat observes out of Augustine and
Euthimius, there was but one cup; whereof Luke speaks,
first, by anticipation, and, afterward, in its own proper
place.... So that, to divide anything among men, is not to take
it, but to give it. And who did ever confound parting and
partaking, dividing a cup and drinking a cup, which differ as
much as giving and receiving. Thus we conclude, that when
Christ commanded the apostles to divide the cup among them, the meaning of the words
can be no other than this, that they should give the cup one to
another; which is so plain that a Jesuit also makes it to follow
upon this command, that Christ did reach the cup not to
each one, but to the one, who would give it to his neighbor, the
neighbor to the next one, and so on (George Gillespie, A
Dispute Against The English Popish Ceremonies Obtruded On The
Church of Scotland , [Dallas, Texas: Naphtali Press] 1993
[1642], p p. 431,432, emphases added).
(4) Francis Turretin (1623-1687).
Mr. Turretin, the able and faithful teacher at the Academy in
Geneva and successor to Calvin, Beza, and Diodati, also defends
the practice of passing to each communicant a common cup when he
elaborates on Christs command, This do in remembrance
of me:
This [commandRPNA] must be referred to the entire action;
not only to the consecration, but also to the taking of the
bread and the wine, as both communicants and administrators
are regarded here, who are ordered to do the very thing which
Christ commanded. The latter [i.e. the ministersRPNA] to
take up, bless, and break, and give; and the former [i.e. the
communicantsRPNA] to eat the bread and drink the wine
received. Hence Paul with Luke adds these words not only to
the distribution of the bread, but also to the handing of the cup
because there is the same reason (Francis Turretin, Institutes
of Elenctic Theology, James Dennison, ed. [Phillipsburg, New
Jersey: Presbyterian and Reformed Publishing,] 1997 [1679],
3:452, emphases added).
(5) Wilhelmus a Brakel (1635-1711).
Wilhelmus a Brakel was among the most eminent ministers in
the Reformed Church of the Netherlands during the Second
Reformation. He emphasized the symbol of unity that is signified
among those seated together around the Lords Table in the
use of the common cup.
Even if the world, as their [i.e. the
ChurchsRPNA] enemy, hates, despises, persecutes, and
oppresses them, there is yet no reason for concern; they can
readily miss its love, for they have better company and they
refresh themselves in a sweet manner in the exercise of mutual
love. They confess this unity in the Lords Supper by
eating of the same bread and by drinking of the same cup.
For we being many are one bread, and one body: for we are
all partakers of that one bread (1 Cor.10:17) (Wilhelmus a
Brakel, The Christians Reasonable Service, Bartel
Elshout, trans., [Morgan, Pennsylvania: Soli Deo Gloria], 1992,
1995 [1700], 2:577, emphases added).
(6) Herman Witsius (1636-1708).
Professor Herman Witsius ranks among the most notable theologians
in the Reformed Church of the Netherlands. In identifying the
sacramental actions of the Lord at the institution the
Lords Supper, Witsius draws from the gospel accounts to
demonstrate that the disciples all drank of the consecrated wine, and yet it is difficult to miss the point that
the consecrated wine was from the same cup which the Lord gave to
them.
The third action of the guests is, to drink the
consecrated wine out of the cup. It is remarkable, that
our Lord said concerning the cup, not only take
this, and divide it among yourselves, Luke xxii. 17, but
likewise added a mark of universality, drink ye all
of it [i.e. drink ye all from itRPNA], Matt. xxvi.
27. And we are told how they complied with this command, Mark
xiv. 24, and they all drank of it [i.e. they
all drank from itRPNA] (Herman Witsius, The Economy Of
The Covenants Between God And Man, [Phillipsburg:
Pennsylvania], 1990 [1693], 2:455, 456, emphases added).
(7) James Bannerman (1807-1868).
James Bannerman served as Professor of Apologetics and Pastoral
Theology in New College, Edinburgh within the Free Church of
Scotland. In describing the symbolic nature of the bread and the
cup in the Lords Supper, Professor Bannerman writes:
The broken bread representing the broken and crucified
body,the wine poured out, the shed blood,the eating
and drinking of them, the participation in Christs
blessings to nourish the soul and make it glad,the
one bread and one cup, the communion
of Christ with His people, and of them with each other, [a
footnote cites 1 Cor.10:17 at this pointRPNA]all
these are no dumb or dark signs, but speaking and expressive of
what it is intended to commemorate (James Bannerman,The Church
Of Christ, [Edmonton, Alberta: Still Waters Revival Books],
1991 [1869], 2:133, 134, emphases added).
(8) Robert Lewis Dabney (1820-1898).
One of the premier theologians of the Southern Presbyterian
Church (PCUS) was Robert L. Dabney who served as Professor at
Union Seminary, Virginia. He also takes note of the oneness of the
bread and of the cup.
The words eis artos [i.e. one
breadRPNA] (1 Cor. x:17) are not correctly
represented in the English version. The proper force of the word,
as may be seen in Jno. vi:9, is loaf, or more properly, cake; and
the Apostles idea is, that the oneness of the mass [or
loafRPNA] of bread, and [the onenessRPNA] of the cup,
partaken by all, signifies their unity in one spiritual body
(R.L. Dabney, Systematic Theology, [Carlisle,
Pennsylvania: The Banner Of Truth Trust], 1985 [1871, 1878], p.
802, emphases added).
The Protestant congregations, in some cases, assembled in
open air, and when they celebrated the Lord's Supper, the
communicants, in order to avoid infection, brought each his own
cup, and made use of it at the table (J.A. Wylie, The History
of Protestantism, Book 2, Chapter XXVIII, p. 366).
But how and by whom did the ordinary practice (rather than the
extraordinary use) of individual cups at the Lords Supper
originate?
We find that the use of individual cups, in modern times,
was first suggested by Mr. A. Van Derwerken, of Brooklyn, N. Y.,
in the year 1882. In 1887 he wrote an article advocating the use
of individual cups in the communion service; but being opposed by
his pastor, he did not publish the article until a year later,
when it appeared in the Annals of Hygiene, of Philadelphia. One
year passed ere any one braved the idea of putting Mr. Van
Derwerken's suggestion into practical use. In November, 1893, the
Psi Upsilon fraternity, of Rochester, N.Y., celebrated the Lord's
Supper with individual cups (Rev. J.D. Krout, The Lutheran
Quarterly, The Individual Communion Cup, United
Brethren Review 17:2 [March-April 1906], pp. 101-105).
Conclusion From The Historical Testimony
Finding no historical testimony supporting the ordinary
practice of individual cups at the Lords Supper until the
late nineteenth century, while identifying much testimony from
the Subordinate Standards of Reformed Churches and from
individual witnesses that the use of the common cup was the
ordinary practice of Reformed Churches, we conclude that the
practice of a common cup at the Lords Supper has been the
rule among Reformed Churches of the First and Second
Reformations, and should likewise be the rule practiced by the
congregations and members who are under the inspection of the
Reformed Presbytery In North America.
3. Medical Testimony
The practice of passing a common cup from one communicant to
another may yet be the occasion of some concern as it relates to
communicating various bacteria or diseases. Is the use of the
common cup a violation of the Sixth Commandment in an age wherein
there are so many serious diseases that might be communicated
from one person to another? Are we not only forbidden from taking
the life of ourselves and others, but as well, required to
preserve our own life and the life of others? The Presbytery has
diligently sought to weigh this concern against the biblical
testimony, historical testimony, and medical testimony available
to us. Although we have chosen not to engage in evaluating
specific medical testimony (in as much as the Session does not
possess the expertise to make a conclusive medical evaluation of
all the literature that is available), nevertheless, we would
present the following principles which relate to concerns about
disease and the use of the common cup.
1. Since God is one and His truth one, He cannot deny or
contradict Himself.
For these reasons, we do not believe that the mere possibility of
contracting a contagious disease should alter the ordinary
practice of the Church of Christ in administering wine in the sacred symbol of a
common cup as was authorized by the Lord. Although, the ordinary
practice of the Church ought not to be modified for reasons of
mere preference, is the Church at liberty to make any exceptions
when some compelling consideration (rather than a mere preference) demands it? We
would answer this question in the affirmative and cite the words
of Christ to that effect.
He cannot deny himself (2 Timothy 2:13).
Thus, if the use of the common cup is authorized
by God (as established earlier in the section on Biblical
Testimony), then the common cup cannot inherently be a violation of the Sixth Commandment. God cannot
require us to preserve our lives and the the lives of our
children, and at the same time institute the Lords Supper
by the use of the common cup (if the common cup necessarily
jeopardizes our lives and the lives of our children). Therefore,
we must acknowledge that there is no inherent contradiction
between our observation of the Sixth Commandment and our use of
the common cup. For to acknowledge any real contradiction in
Gods commands is to make God the author of that
contradiction (which no true Christian will profess).
God is not a man, that he should lie; neither the son of man,
that he should repent: hath he said, and shall he not do it? or hath he
spoken, and shall he not make it good (Numbers 23:19)?
2. This is not the only age in which serious, (even
life-threatening) diseases have existedthey have been
rampant ever since Christ instituted the Lords Supper with
the common cup. In fact, it might be argued that communicable
diseases were far more detrimental in past ages due to the lack
of medical knowledge and technology which we now enjoy in the
present age. This fact is demonstrated by David Fisher who
contrasts the life expectancy of those living during the
seventeenth century in early America with those living during the
late twentieth century in modern America.
But mortality also made a difference in another way: the
chances of living a biblical span of seventy years were
approximately 20 percent at birth, compared with 80 percent today
[1989RPNA]. The odds of reaching the age of seventy were
highly unfavorablein fact, four to one against
[itRPNA] (David Fisher, Albions SeedFour
British Folkways In America, [New York: Oxford Press], 1989,
p. 104).
Thus, if it is a necessary violation of the Sixth
Commandment to use the common cup today (due to serious
life-threatening diseases), then it was also a violation of the
Sixth Commandment in past ages as well (even at the first
Lords Supper). But since such a conclusion is unthinkable
(even blasphemous), we must declare that there is no inherent
violation of the Sixth Commandment in the use of the common cup.
3. Is it not more loving to avoid the possibility of diseases
being spread at all by the use of individual cups at the
Lords Supper? We would submit that such an argument
unwittingly and indirectly strikes at the very love of Christ who
established the Lords Supper by giving the wine unto His
disciples in a common cup, and then commanding them (and us) to
do likewise. Are we more loving than Christ? If Christs love
were in the least compromised in authorizing the use of a common
cup at the Lords Supper, God would certainly have
authorized the use of individual cups instead. However, since the
Good Shepherds love was not compromised in the least when
he first instituted the use of a common cup at the Lords
Table, neither is the under-shepherds love compromised by
the lawful use of the common cup at the Lords Table.
4. Is it not more prudent and wise to use individual cups in
light of the many contagious diseases that one might possibly
contract today? There are many ways in which we may contract
various contagious diseases that exist all around us everyday.
Serious diseases may be passed from one person to another at
gatherings of the Church in using a common loaf of bread at the
Lords Supper (as the bread is passed from one communicant
to the next), by shaking hands with one who has coughed or
sneezed, by opening a door which many unclean hands have handled,
or even by simply breathing the same air. Bacteria and viruses do
not isolate themselves and confine themselves to the mouth, but
travel as well by touching, coughing, sneezing, and exhaling. If
it is not wise to use a common cup, perhaps it is not wise to use
a common loaf of bread, or to shake hands with one another, or to
stand too close to anyone for fear that we might contract a
contagious disease. Such an argument, carried to its logical end,
leads to the corporate death of the visible body of Christ
gathered together in one place for worship, common meals, or
church fellowship. Furthermore, are we wiser than Christ who
constituted the Lords Supper with the common cup? Do we
know more than Christ who established the common cup? All of
these questions about the transmission of contagious diseases
could have been easily avoided had the Lord (who knows all
things) simply given each disciple his own individual cup. Christ
did not do so, even though in Him are hid all the treasures
of wisdom and knowledge (Colossians 2:3).
And he said unto them, Have ye never read what David did, when
he had need, and was an hungered, he, and they that were with
him? How he went into the house of God in the days of Abiathar
the high priest, and did eat the shewbread, which is not
lawful to eat but for the priests, and gave also to them
which were with him (Mark 2:25,26, emphases added)?
From the above text, we note that Christ made an exception to
a law regarding divine worship in the Old Testament. Due to the
hunger of David and his men (for the background to this
historical account we refer the reader to 1 Samuel 21:1-9), the
Lord allows an exception to the following ordinary rule:
And it [i.e. the consecrated show breadRPNA]
shall be Aaron's and his sons'; and they shall eat it in the
holy place: for it is most holy unto him of the offerings of the
LORD made by fire by a perpetual statute (Leviticus 24:9, emphases added).
Thus, we must acknowledge that according to the
express example of Christ, there may be at times, reasonable
exceptions made to the ordinary rules authorized by God in
worship (especially when certain cases of conscience related
tothe Sixth Commandment present themselves to the Church of Jesus
Christ). For example, what should be done with one who was
formerly addicted to alcoholic beverages and truly fears that one
sip of wine will lead him back to the same sinful lifestyle from
which he has recently been delivered? Or what about the person
who is so severely allergic to any alcoholic beverage (or perhaps
to any grape product) that it is feared that even one drink will
cause a very negative reaction (whether headaches, vomiting, a
rash over the whole body, or problems with breathing)? Or what measure should be taken with the person who
fears that sharing wine in a common cup is likely to bring upon
him, his wife, and his children some contagious disease? What are the possible
options people might suggest in resolving such cases of
conscience?
1. The Presbytery might instruct those who have such fears, and
by this instruction seek to eliminate their concerns (due to
allergies, former addictions, or transmission of serious
diseases).
Conclusion From The Medical Testimony
Response: Although instruction from Gods Word should always
be a tool we use in helping people to overcome fear, should the
Presbytery or the Session censure those whose fears continue to
hinder them from coming to the Lords Supper? When there is
no contempt expressed for the Lords Supper itself (but
rather an expressed desire to enjoy the Lords Supper), is
it godly or loving leadership to censure those who abstain from
coming to the Lords Table for fears related to the Sixth
Commandment? When they sincerely believe they would be violating
their conscience (due to the Sixth Commandment), should we
totally disregard such a conscientious concern and censure them?
The Presbytery does not believe we should approach the sheep
among us in such a high-handed manner (especially if there are
other legitimate options available to us).
2. The Presbytery might leave those who refrain from coming to
the Lords Supper due to such fears in a perpetual state of
virtual excommunication. Thus, they would not be
permitted to come to the Lords Supper until they were
willing to use either the wine or drink from the common cup (even
if to do so would lead them into a conflict of conscience wherein
they believe they would violate the Sixth Commandment).
Response: Are we not commanded to love the weak brother and to
avoid placing a stumbling block in his path according to Romans
14:23 (wherein he would unnecessarily be compelled to violate his
conscience)? If it is possible for the Presbytery to allow an
exceptional accommodation for such fears where no contempt for
the sacrament is manifested, and where the accommodation is not
imposed upon others who do not share the same fears, then love
for the brethren would compel us to endeavor to use such an
accommodation if one is available.
3. The Presbytery might administer grape juice in individual cups
to those who are former alcoholics or who are allergic to
alcoholic beverages while administering wine in a common cup to all others seated
around the Lords Table.
Response: However, to begin to make changes in the elements for a
few would over time likely lead to the removal of the common cup
from all those sitting around the Lord's Table, as the desire for
individual cups increased. For there might be some who are served
grape juice (i.e. the former alcoholic and those with allergies
to alcohol), and yet others who are served apple juice (i.e.
those with allergies to any grape product), and still others who
are served wine in their own individual cups (i.e. those who fear
contracting a contagious disease). The effect of such an
accommodation would be to impose permanently (rather than
temporarily) the use of multiple cups at the Lords Supper
(so that an exception becomes the general rule). Such a practice
would have the effect of losing sight of the sacred symbol of the
common cup altogether. Such a practice would also become a
practical nightmare in seeking ways to remember who was suppose
to receive what type of cup and with what in the cup.
4. The Presbytery might administer the common cup by giving each
communicant a spoon so as to scoop wine out of the common cup as
it is passed around the table and in so doing to avoid
transmission of communicable diseases.
Response: This would mean that those who are allergic to wine (or
grape products) or those who fear falling back into a sinful
abuse of wine would be prevented from coming to the Lords
Table since the common cup would contain wine. Furthermore, this
accommodation would lead the Presbytery to impose upon all
members (even those who do not share the fears of others) a
lawful but unwise method of partaking of the wine. Although to
use a spoon is lawful (for we judge the means of transmission of
wine from the common cup to the mouth to be indifferent),
nevertheless, the Presbytery believes the use of a spoon to be
unwise (for accommodations made to brethren in the Church ought
not to be at the expense of imposing that practice upon all who
come to the Lords Supper, especially if there is another
means of accommodation free of such an imposition) . At that point, an accommodation to certain members
becomes a rule for all members.
5. The Presbytery might administer wine or grape juice in
individual cups to all who come to the Lords Supper.
Response: This option also imposes an accommodation to certain
members upon the whole, so that for the sake of a few, the whole
Church must use individual cups. This, again, would make an exceptional
case into a general rule, and remove from us the blessed symbol
of our communion together in one faith and in one Lord. Such an
ordinary practice would violate both the testimony of Scripture
and the testimony of history.
6. The Presbytery might administer wine in a common cup to all
who come to the Lords Table. But in so doing, the
Presbytery might make the following accommodation to those who
fear taking either the wine or grape product (due to an allergy
or previous addiction), or to those who fear being exposed to
some contagious disease: those with such cases of conscience
might lift the common cup as closely as they can to their lips
without actually drinking from it.
Response: Although they have not actually drunk from the cup, the
Presbytery would argue that they have yet preserved the
instituted element of wine and the sacred symbol of the common
cup at the Lords Table apart from imposing their
accommodation upon any other communicant. However, can it be said
that they have partaken of the Lords Supper? Yes, we
believe they have partaken in faith, even if they have not
actually tasted of the wine in the common cup. If there is no
contempt for the sacrament of the Lords Supper, and if they
do earnestly desire to partake out of the common cup with the
Church (but cannot do so due to various cases of conscience as
enumerated above), we would argue that their faith and intention
are regarded as the act itself. Such an accommodation has been
practiced by faithful Reformed Churches of the past as we shall
demonstrate.
First, consider that such an accommodation was extended to
certain members of the Reformed Churches of France by their
General Synods as early as 1560.
The Bread in the Lords Supper shall be administered
unto them, who cannot drink Wine; they protesting seriously, that it is not out
of contempt that they do forbear it; besides they doing their
utmost endeavour for it, yea bringing the Cup as near unto their
Mouth as they can, and taking and touching it with their Lips,
all occasions of offence will be by this means in this case
avoided.
May he be admitted to communicate in the Bread only at the
Lords Table, who hath an Antipathy against Wine? Yes, he
may, provided that he do his utmost to drink of the Cup; but in
case he cannot, he shall make a Protestation of his Antipathy (Synodicon
in Gallia Reforma, or The Acts, Decisions, Decrees, and
Canons of those Famous National Councils of the Reformed Churches
in France, 1:20; The Second Synod at Poictiers,1560, Chapter
VI, XXXI).
Forasmuch as when the Lords Supper is administered, sundry
diseased Persons come unto it, which causeth many that are in health to be
shy of taking the Cup after them, Pastors and Elders shall be
admonished to use their greatest prudence, that godly order may
be kept up and observed in this case (Synodicon in Gallia
Reforma, or The Acts, Decisions, Decrees, and Canons of
those Famous National Councils of the Reformed Churches in France,
1:xlviii;Discipline of the Reformed Churches of France,
Chapter XII, Canon VII and Canon X).
Secondly, we note Francis Turretins defense of this
position as it was practiced by the Reformed Churches of France.
Turretin is defending this very accommodation (practiced by the
Reformed Churches of France) against the attack of those who
would say that the Reformed Churches of France (and any other
church that allows for this accommodation) are no better than
Rome who withholds the cup from the people.
XXXVI. The article of discipline of our churches by which
the abstemious [i.e. those who cannot drink wineRPNA] are
excused from the use of the cup, provided they show reverence
only by the movement of the cup to the mouth (by which they
follow the institution of Christ and do not abstain from it
through contempt but from inability), cannot help the Romanists
(cf. The Discipline of the Reformed Churches of
France, 12, Canon 7 in Quick, Synodicon [1692],
1:xlviii). (1) Our practice differs widely from the Roman
[Catholic ChurchRPNA]. It is one thing to bear with the
weakness of those who cannot use wine; another to take away from and prohibit the
cup to those who are without such weaknesses. The former is done
by us; the latter by the Romanists. (2) The article of discipline is a
work of charity and accommodation (synkatabaseos) towards a few
out of unavoidable necessity. But the dogma of the Romanists is
an absolute and simple interdiction towards all without necessity
and against the express command of Christ. (3) The discipline
does not intend that the species of the sacrament should be
divided; nay, it intends that the sacrament should be retained
entire and be conjointly extended and distributed to the people
by the ministers (although both species cannot be received by the abstemious, but only one). But the Roman
doctrine and practice wishes the sacrament to be divided and
communion mutilated by the priests. According to us the
abstemious ought not only to desire the cup, but also to do
everything to overcome their weakness; but the Romanists so take
away the cup from the people that it is wrong for them to ask for
it or to touch it. In one word, while according to our opinion
nobody is kept from the use of the cup; nay, pastors are
commanded to offer both kinds and believers to do all they can
for its reception; by the Romanists the use of the cup is
expressly forbidden to the people. It is evident that there is a
great and wide difference between our opinion and theirs.
Thirdly, the Presbytery cites a work written by Rev. John Ley
(1583-1662), one of the chief Presbyterian members of the Westminster
Assembly, who also addressed a very similar case of conscience in
regard to a member who in that particular case could not partake of the bread in the
Lords Supper (perhaps due to some allergic reaction). This
extended quote begins by Mr. Ley laying out two positions in
resolving that case of conscience (which some had proposed and
used), and then Mr. Ley presents a third position which He
himself embraces (and which the Reformed Presbytery In North
America likewise proposes as most faithfully resolving the
various cases of conscience that may come before us in matters
related to the Lords Supper).
XXXVII. Now although the abstemious receive the sacrament only
under one kind, their communion is not on that account to be
considered wholly profitless (illusoria). (1) The entire
sacrament is extended to them by the minister and if they are
compelled to abstain from one kind [i.e. from the wine in the
common cupRPNA], it is not done spontaneously and
contemptuously, but from sheer weakness and unavoidable
necessity. (2) Although the species in the sacrament are
indivisible by the ordination of God, this has respect to those
only who can use them and not to others (whom he himself
dispenses by the obstacle placed in their way). For as he made
the law, so he alone can dispense from it whom he pleases; and
separate the species in certain cases, who joined them and willed
them to be joined. (3) The defect of use (or of either species
through the taste) can in some measure be supplied both by the
wish and from the sight, touch, smell and other sensations. (4)
Although both signs are not received, they do not cease to be
made partakers of the whole thing signified, which is indivisible
(Francis Turretin, Institutes of Elenctic Theology, George
Giger, trans., James T. Dennison, ed., [Phillipsburg, New Jersey:
P & R Publishing], 1997 [1696], 3:463-464).
I incline to conform to a third option, which is a kind of
medium betwixt those two, viz. neither to substitute other
elements (as Calvin, Beza, Polanus and others would have it); nor
wholly to forbear or debar others from the receipt of the
sacrament, as some other Protestants have conceived most
convenient, when bread and wine, or either of them, cannot be
had; but if there be either an antipathy [i.e. an
aversionRPNA] against either kind [i.e. against either the
bread or the wineRPNA] or want of either, to be content
with that which may be had and taken. . . . But beside Brentius ,
there be many more that so resolve; for as the Reformed Churches
in France, in twenty several synods have confirmed this canon for
the communion, Pastors ought to administer the bread of the holy Supper
unto them that are not able to drink wine, they having made a
Protestation, that they do it not in contempt, and
[ratherRPNA] framing themselves to drink (so far as they
shall be able). Namely, they shall take in their hand, to prevent
scandal (Ch. 12. Art. 7. MS).
Thus, the Presbytery would ask anyone who believes he cannot eat
of the common loaf of bread or drink of the common cup of wine to
make his concerns known to the Presbytery or to the Session
(whichever may be the proper judicatory overseeing the
administration of the Lords Supper to that member). We will
upon such a notification give counsel concerning the above
mentioned cases of conscience that will enable the communicant to
come to the Lords Supper with Gods people. It is our
desire not to prevent a single member from coming to the
Lords Supper due to some case of conscience that might be resolved in accord with the Word
of God, our Subordinate Standards (and those of other faithful
Reformed Churches), sound judgment, and bowels of mercy. After all, it is
not a weakness, fear, or case of conscience that should prevent our
members from coming to the Lords Supper, but only ignorance
and scandal according to The Larger Catechism (Question 173,
emphases added):
Which Constitution, I account of more weight because it is not
like they did either not know or not consider the decisions of
Geneva, before mentioned; and it is worthy [ofRPNA]
observation in two points especially.
1. That the Communion can be received in one kind [i.e. with one
of the elementsRPNA], in case of necessity, when both
cannot be had or not received; for then to take the one
[elementRPNA] in deed, [andRPNA] the other
[elementRPNA] in desire, may suffice. . . .
For first, in such a case, he that receiveth one kind, receiveth
Christ, and with Christ, both his body and blood, so that though
he have not the integrity of the sacrament (for the outward
elements), he may the essence and efficacy of it; and though it be imperfect in respect
of the sensible materials, yet it is better to have it imperfect,
than not at all; as it is better to have a piece of a book, of Canonical Scripture,
or but a verse, if he can have no more, than none at all. Besides it
seemeth [aRPNA] hard measure to debar any from their
participation of both parts of the sacrament because God hath
enabled them to partake of one, especially if they much desire
it, and be inclined to scruples and discomforts, if they be kept
without it. . . .
The second observable point in that canon of the French Church is
that when it is so received, all scandal and offence must be carefully
declined; for if the party cannot drink wine, he must yet take
the cup into his hand (as before hath been said) and profess a
willingness to do it, and thereby he professeth his judgment and
consent with the Church against several heresies, [such as
thoseRPNA] condemning and denying the lawful use of wine,
as the Severean, who held that Satan and the Earth were the
parents of wine; and of the Tatiani, who (because the Lord
findeth fault with the people, by the prophet Amos that gave the
Nazarites wine to drink) thence conceived that he condemned wine
altogether; as Hierome [i.e. JeromeRPNA] observeth upon
that text, Amos 2. vers. 12; and of the Manichees, who accounted
wine the beginning of darkness, yet forebear not to eat the
grapes from whence it was pressed; of the Turks, who pretended a
prohibition from heaven, by an Angel against the drinking of
wine; of the Aquarii, who refused it upon pretence of more
sobriety; and especially of the Papists, who deny the necessary
use of it to the laity by virtue of Christs Institution.
Lastly, hereby they profess against scandal or offence unto the
congregation by doing otherwise than they [i.e. those heretical
groups just mentionedRPNA] do (John Ley, A Case Of
Conscience Concerning The Sacrament Of The Lords Supper:
When Either The Bread Or Wine Is Wanting, Or When There Is A
Desire, Yet With An Antipathy To Them, Or Disability To Receive
Them, pp. 11, 12, 13, 14, 16, [London], 1641).
Question 173: May any who profess the faith, and desire to
come to the Lord's Supper, be kept from it?
If any communicant is very ill or has contracted
some communicable disease, we would ask that such matters be
brought privately to the attention of the Presbytery or the
Session (depending upon which court is administering the
Lords Supper to that member) so that appropriate counsel
might be given to those who are ill (for their own sake, as well
as for the sake of their fellow brothers and sisters communing
together around the Lords Table).
Answer: Such as are found to be ignorant or scandalous,
notwithstanding their profession of the faith, and desire to come
to the Lord's Supper, may and ought to be kept from that
sacrament, by the power which Christ has left in his church,
until they receive instruction, and manifest their reformation.
As stated at the outset of this section, the Presbytery is
not a medical panel, and, therefore, does not have the expertise
to properly evaluate all of the medical literature that is
available. On the one hand, we do believe that the use of the
common cup is the ordinary rule articulated in Scripture for the
faithful receiving of the Lords Supper. On the other hand,
we do not believe that various fears, weaknesses, allergies, or
any other true cases of conscience ought to prevent those from
coming to this sacred meal who desire to enjoy communion with
Christ and His people (and who have given no evidence of contempt
for this holy sacrament). For we believe that in such cases, we
must heed the words of Christ spoken to the Pharisees:
But if ye had known what this meaneth, I will have mercy, and not
sacrifice, ye would not have condemned the guiltless (Matthew
12:7).
Thus, the Presbytery offers an accommodation to those dear
brethren among us having genuine cases of conscience which allows
them to join with the whole Church at the Lords Supper, and
yet an accommodation which does not impose itself upon the whole
Church, whereby an exception to a few becomes a rule to the many.
If in the future this accommodation for genuine cases of
conscience should become the general rule among the vast majority
of the Church, the Presbytery would judge it necessary to
reconsider what steps ought to be taken so as to avoid making an
accommodation in exceptional cases of conscience the general rule
and practice among the membership.
Conclusion
Having considered the matter of the
common cup from a biblical, historical, and medical perspective,
the Presbytery In North America wholeheartedly embraces the
practice of the common cup as that which is founded upon the
truth, and commends this practice to all its members and friends.
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