Worthiness in Communion: A Theological Perspective

The question of worthiness in Communion is a contested issue across Christian traditions. At its core, the debate revolves around who is eligible to participate in the Lord's Supper and what constitutes worthy participation.

The concept of Communion is rooted in the biblical notion of fellowship, which encompasses a deep sense of unity and shared experience among believers ^{[1, 2]}. The Lord's Supper is seen as a means of participating in this fellowship, with Christ being present among the participants ^[3]. However, the understanding of worthiness to participate in Communion varies significantly across traditions.

One position, represented by the Reformed tradition, emphasizes the importance of self-examination before partaking in Communion. According to 1 Corinthians 11:28, believers are called to "examine themselves" before eating the bread and drinking the cup ^[5]. This tradition interprets this as a call to introspection, ensuring that participants are in a state of repentance and faith. John Calvin, a key figure in the Reformed tradition, underscores the significance of self-examination, highlighting the need for believers to assess their worthiness to participate ^[7].

In contrast, the Lutheran tradition, as represented by the Augsburg Confession, focuses on the sacramental nature of Communion. It emphasizes that the Lord's Supper is a means of grace, where Christ is truly present, and that worthiness is not a prerequisite for participation. Instead, the emphasis is on the faith of the participant and the promise of Christ's presence ^[9].

The Eastern Orthodox tradition, as represented by John of Damascus, also emphasizes the sacramental nature of Communion. However, it places a strong emphasis on the mystical and mysterious aspects of the Eucharist, understanding it as a participation in the divine life. Worthiness is seen as a matter of being in a state of grace and being properly prepared through prayer and fasting ^[8].

The Catholic tradition, as represented by Thomas Aquinas, understands worthiness in terms of being in a state of grace and having made a proper confession. The sacrament of penance is seen as a necessary preparation for participating in Communion ^[10].

Despite these differences, all traditions agree on the importance of unity and love among believers as a prerequisite for worthy participation in Communion. The biblical emphasis on the unity of the Spirit and the bond of peace (Ephesians 4:3) is seen as a call to cultivate a sense of community and mutual love among believers ^[4].

The divergence in understanding worthiness in Communion stems from differing hermeneutical commitments, historical contexts, and prior doctrinal premises. The Reformed emphasis on self-examination is rooted in a strong emphasis on individual responsibility and the authority of Scripture. The Lutheran and Catholic traditions, on the other hand, place a strong emphasis on the sacramental nature of Communion, highlighting the role of the Church and the sacraments in mediating God's grace.

The practice of Communion is deeply rooted in the biblical tradition, with the Last Supper being a pivotal moment in the life of Jesus. The early Christian community continued this practice, understanding it as a means of participating in the life and death of Christ ^[6]. As the Church developed, different traditions emerged, each with their own understanding of worthiness in Communion.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Communion — Fellowship with God (Gen. 18:17-33; Ex. 33:9-11; Num. 12:7, 8), between Christ and his people (John 14:23), by the Spirit (2 Cor. 13:14; Phil. 2:1), of believers with one another (Eph. 4:1-6). The Lord's Supper is so called (1 Cor. 10:16, 17), because in it there is fellowship between Christ and his disciples, and of the disciples with one another.”
Easton's Bible Dictionary “Easton's Bible Dictionary: Fellowship — (1.) With God, consisting in the knowledge of his will (Job 22:21; John 17:3); agreement with his designs (Amos 3:2); mutual affection (Rom. 8: 38, 39); enjoyment of his presence (Ps. 4:6); conformity to his image (1 John 2:6; 1:6); and participation of his felicity (1 John 1:3, 4; Eph. 3:14-21). (2.) Of saints with one another, in duties (Rom. 12:5; 1 Cor. 12:1; 1 Thess. 5:17, 18); in ordinances (Heb. 10:25; Acts 2:46); in grace, love, joy, etc. (Mal. 3:16; 2 Cor. 8:4); mutual interest, spiritual and temporal (Rom. 12:4, 13; Heb. 13:16); in sufferings (”
Torrey's Topical Textbook “Torrey's Topical Textbook: Communion of Saints — According to the prayer of Christ -- Joh 17:20,21. Is with God. -- 1Jo 1:3. Saints in heaven. -- Heb 12:22-24. Each other. -- Ga 2:9; 1Jo 1:3,7. God marks, with his approval -- Mal 3:16. Christ is present in -- Mt 18:20. In public and social worship -- Ps 34:3; 55:14; Ac 1:14; Heb 10:25. In the Lord's supper -- 1Co 10:17. In holy conversation -- Mal 3:16. In prayer for each other -- 2Co 1:11; Eph 6:18. In exhortation -- Col 3:16; Heb 10:25. In mutual comfort and edification -- 1Th 4:18; 5:11. In mutual sympathy and kindness -- Ro 12:15; Eph 4:32”
Ephesians “Ephesians 4:3 (Rotherham) — Giving diligence to keep—the oneness of the Spirit in the uniting-bond of peace,—”
Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Examination — Enjoined -- 2Co 13:5. Necessary before the communion -- 1Co 11:28. Cause of difficulty in -- Jer 17:9. Should be engaged in With holy awe. -- Ps 4:4. With diligent search. -- Ps 77:6; La 3:40. With prayer for divine searching. -- Ps 26:2; 139:23,24. With purpose of amendment. -- Ps 119:59; La 3:40. Advantages of -- 1Co 11:31; Ga 6:4; 1Jo 3:20-22.”
1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 11:26: 11:26 In taking the Lord’s Supper, Christians proclaim the saving significance of the Lord’s death to those around them until he comes again (see 1:7-8; cp. 1 Thes 1:9-10; 3:12; 4:13-18; 5:23).”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: Index of Scripture References Genesis 1:2 1:26 1:27 1:31 2:7 2:7 2:17 2:18 2:23 2:23 3:7 3:9 3:12 3:15 3:15 3:15 3:22 4:4 4:7 4:10 4:13 6:3 6:5 6:6 6:18 7:21 8:21 9:6 12:12 12:17 14:18 14:18 15:1 15:1 15:5 15:17 16:9 17:7 17:7 17:10 17:10 17:13 17:15 17:27 18:2 18:23 20:3 20:7 21:1 21:12 21:24 22:1 22:8 22:16-18 23:4 23:19 24:7 24:10 26:27 27:28 27:38-39 28:12 28:20 29 30:2 31:19 31:20 31:40-41 32 32:10 32:13 32:29-30 33 34 36:22 37:18 37:28 37:33 38:18 42 43 43:14 45:5 47:9 47:9 47:29-30 48:14 48:16 49:5-6 49:18 Exodus 2:12 3:2 3”
CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 105: 45:12 45:14 48:12 53:4-5 53:8 53:8 53:8 53:9 61:1 61:1 64:4 65:1-2 65:2 65:13-16 65:16 65:16 66:1 66:1-2 66:1-2 66:7 Jeremiah 1:6 17:9 23:22 23:24 Ezekiel 27:23 37:7 44:2 Daniel 1:8-16 2:15 2:22 3:20 3:23 6:16 10:2 11:37 12:1-3 Hosea 1:6-7 13:4 13:4 Amos 3:6 Micah 1:3 Zechariah 9:9 Malachi 1:11 3:6 3:6 3:6 3:6 4:2 4:2 4:6 Matthew 1:21 1:21 1:23 1:23 1:25 2:20 3:11 3:15 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 4:2 4:4 5:3 5:5 5:8 5:17 5:17 5:17 6:25 6:26 6:33 7:6 7:18 7:23 8:3 8:3 8:30 9:2 9:4 10:6 10:15 10:16 10:22 10:28 ”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article X. Of the Lord's Supper.: Article X. Of the Lord's Supper.”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Quality of Confession, Art. 1: Article: Whether confession can be lacking in form? I answer that, Confession is an act of virtue, and is part of a sacrament. In so far as it is an act of virtue, it has the property of being meritorious, and thus is of no avail without charity, which is the principle of merit. But in so far as it is part of a sacrament, it subordinates the penitent to the priest who has the keys of the Church, and who by means of the confession knows the conscience of the person confessing. In this way it is possible ”

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