hilfreich, wenn auch sehr philosophisch und etwas kompliziert. manches wird nur kurz gestreift (zB die verschiedenen Aspekte des Abendmahls und die Frage, wer teilnehmen kann, bzw. wie man sich prüft), während anderes sehr ausführlich behandelt wird (zB Transsubstantiation)…
One—THE SIGNIFICANCE OF THE PASSOVER
- Rückblick auf das Passah in 2Mose 12,1–13
- "The sign character of this ritual was really a sign of deliverance. It was a sign of redemption because it meant that these people would escape the wrath of God.
Ultimate calamity is exposure to the wrath of God. S 10 Christ saves His people from the wrath of the Father. Not only are we saved by God, but we are saved from God, and that idea is dramatically displayed in the Passover as recorded in the book of Exodus." (S. 9-10)
- "When Jesus celebrated His final Passover with His disciples, He departed from the standard liturgy in the middle of the celebration. He added a new meaning to the Passover celebration as He took the unleavened bread, attaching a new significance to it when He said, “This is My body which is broken for you.” Then, after the supper had been completed, He took the wine and he said, in effect, “I’m attaching a new significance to this element as you celebrate the Passover because this wine is my blood. Not the blood of the lamb in the Old Testament whose blood was marked on the doorpost, but now this cup is my blood.” In essence, Jesus was saying, “I am the Passover; I am the Pascal Lamb; I am the one who will be sacrificed for you. It is by My blood being marked over the door of your life that you will escape the wrath of God.” So He said: “From now on, this is My blood, which is shed for you for the remission of your sins. This is the blood of a new covenant.” This new covenant that He instituted that very night fulfills the old covenant, giving it its fullest and most meaningful expression." (S. 11)
Two—THE INSTITUTION OF THE LORD’S SUPPER
- Das Abendmahl schafft eine Verbindung zu Vergangenheit, Gegenwart und Zukunft:
- Wir erinnern uns zurück an Jesu Tod am Kreuz (Vergangenheit).
Three—THE CONSUMMATION OF THE KINGDOM
- Wir schauen jedoch auch voraus in die Zukunft (Offb 19,1-10)
- "Every time we celebrate the Lord’s Supper in this world, we shouldn’t only look back to Christ’s past accomplishments, but to the future feast that is yet to be fulfilled. There is still more of the kingdom of God for us to experience. We have experienced the inauguration of the kingdom in Christ’s life, death, and resurrection, but we still await the final, future consummation of the kingdom. So when we celebrate the Lord’s Supper, we see that it’s not just a sign of what has already happened, but it’s also a sign and seal of what will happen in the future." (S. 29)
Four—REAL BODY AND BLOOD?
- Gegenwart: Transsubstantiation? Nein.
Five—THE NATURES OF CHRIST
- kompliziert, aber hilfreich.
Six—THE PRESENCE OF CHRIST
- "Because of the omnipresence of the Son of God in His deity, we really meet the whole Christ in the Lord’s Supper and are nurtured by the Bread of Heaven." (S. 51)
Seven—BLESSING AND JUDGMENT
- "In the Westminster Confession of Faith 29.4, there is this statement: Private masses or receiving the sacrament by a priest or any other alone, as likewise the denial of the cup to S 58 the people, worshiping the elements, the lifting them up or carrying them about for adoration, and the reserving them for any pretended religious use are all contrary to the nature of this sacrament and to the institution of Christ.”" (S. 57-58)
- "Because of this teaching, one of the strong principles that came out of the Protestant Reformation in reference to the Lord’s Supper is what we refer to as “the fencing of the table.” In some churches, before the celebration of the Lord’s Supper, the minister will warn people who are not members in good standing of an evangelical church that they should not participate in the sacrament. He will remind the congregation that the Lord’s Supper is only for Christian people who are truly penitent. There are even some churches that won’t allow you to participate in the Lord’s Supper unless you are a member of that particular congregation. If you’re a visitor you’re discouraged from participating even if you are a Christian.
The purpose of fencing the table is not to exclude people out of some principle of arrogance but rather to protect people from the dreadful consequences that are spelled out here by the Apostle Paul, where in this chapter he speaks of the manducatio indignorum, which means “eating and drinking unworthily.” When a person participates in the Lord’s Supper in an unworthy manner, instead of drinking S 62 a cup of blessing, they are drink a cup of cursing. They are eating and drinking unto damnation, and God will not be mocked. If people celebrate this most sacred of activities in the church and they do it in an inappropriate way, they expose themselves to the judgment of God.
Oscar Cullman, the Swiss theologian, said that the most neglected verse in the whole New Testament is 1 Corinthians 11:30: “That is why many of you are weak and ill, and some have died.” Some scholars believe that the meaning of 1 John 5:16–17 is that God will not send Christians to hell who misused and abused the Lord’s Supper, but He might take their lives.
The point that Paul makes here is that the sacrament of the Lord’s Supper is a sacrament that involves and requires a certain discernment. We are to discern what we are doing. We are to come with a proper attitude of humility and repentance. Of course, the point is not to exclude people from the table. Nobody is worthy, in the ultimate sense, to come and commune with Christ. We, who are unworthy in and of ourselves, come to commune with Christ because of our need. But we are to come in a spirit of dependence, not arrogantly, confessing our sins and trusting in Him alone for salvation. If we handle these sacred things in a S 63 hypocritical manner God will not hold us guiltless. That’s why we need to explore the significance of this sacrament.
In participating in the Lord’s Supper, we meet with the living Christ, receive the benefits of communing with the Bread of Heaven, and yet at the same time we must keep ourselves from any form of behavior or distortion of this sacrament that would cause the displeasure of God to fall upon us." (S. 61–63)