RCRC Adult Sunday School: Lord's Day 30

The Mass: a Catholic Perspective (using contemporary sources)

Summary (NotebookLM)

In this section Ursinus contrasts the Lord's Supper with the Catholic Mass, highlighting key theological differences regarding the nature of Christ's sacrifice, Christ's location, and the proper form of worship. The commentary also addresses who should partake in the Lord's Supper, emphasizing the necessity of faith and repentance. Furthermore, it explores the historical origins and symbolism of the Passover and its relationship to the Lord's Supper as its replacement. Finally, it clarifies points of agreement and disagreement among various Protestant denominations concerning the sacrament.

Chapter Content:

Central Theme: The primary focus of this section is a sharp contrast between the Protestant understanding of the Lord's Supper and the Roman Catholic Mass. It argues for the abolition of the Mass due to its perceived errors and abuses.
Key Differences (Summarized):
Sacrifice: The Lord's Supper is a memorial of Christ's once-for-all sacrifice on the cross, providing full forgiveness. The Mass, however, teaches that Christ is daily re-offered by priests for the sins of the living and the dead, effectively denying the sufficiency of Christ's single sacrifice.
Quote: "The Lord’s Supper testifies to us, that we have full forgiveness of all our sins by the one sacrifice of Jesus Christ, which He Himself has once accomplished on the cross...But the Mass teaches, that the living and the dead have not forgiveness of sins through the sufferings of Christ, unless Christ is still daily offered for them by the priests..."
Presence of Christ: The Lord's Supper affirms that Christ is present spiritually, residing in heaven at the Father's right hand. The Mass asserts that Christ is bodily present under the forms of bread and wine, to be worshipped in them.
Quote: "...and that by the Holy Spirit we are engrafted into Christ, who with His true body is now in heaven at the right hand of the Father, and is to be there worshiped...But the Mass teaches, that Christ is bodily under the form of bread and wine, and is therefore to be worshiped in them."
Worship: The Lord's Supper directs worship to Christ in heaven. The Mass, ascribing bodily presence to Christ in the elements, directs worship toward the consecrated bread and wine, which is deemed idolatrous.
Quote: "The mass teaches, on the other hand, that Christ is to be worshipped in the bread, which worship is, without doubt, idolatrous."
Origin of the Term "Mass": The text explores various theories regarding the etymology of the word "mass" (missa), ultimately concluding that it is likely derived from the Latin word "missio" (sending away), possibly referring to the dismissal of catechumens before the Lord's Supper.
Quote: "...the term missa, which is doubtless a Latin word, seems to be taken from the Fathers, who used remissa for remissio... so they also seem to have used missa for missio, which is derived from mittendo."
Condemnation of the Mass: The document unequivocally states the Mass is a denial of Christ's one sacrifice and an "accursed idolatry." It argues the Mass corrupts the Lord's Supper, distorts its meaning, and establishes an idolatrous worship of the elements. It is deemed necessary to abolish the Mass.
Quote: "And thus the Mass at bottom is nothing else than a denial of the one sacrifice and passion of Jesus Christ, and an accursed idolatry."
Further Differences: The document expands on the differences, emphasizing that the Mass promotes justification by works, asserts a bodily entrance of Christ into believers, and denies the ascension of Christ by positing his body is on the altar. It also highlights the transubstantiation teaching as denying the nature of sacraments as signs, rather than replacing the signified things.
Ubiquitarians: The text also addresses a related debate with the Ubiquitarians, who claim Christ is present in the bread to be eaten, not adored. The document argues this is a false distinction, as the presence of Christ warrants worship, and rejects their claim that Christ’s human nature is present everywhere.

II. Who Should Partake of the Lord's Supper (Question 81)

Theme: This section defines who is eligible for the Lord's Supper and warns against unworthy participation.
Eligible Participants:Those who are displeased with their sins and trust in Christ's forgiveness.
Those who desire to strengthen their faith and amend their lives.
Those with true faith and repentance, shown through a peace of conscience and a desire to obey God's commandments.
Those who have examined themselves (as per 1 Corinthians 11:28).
Quote: "Those who are displeased with themselves for their sins, yet trust that these are forgiven them, and that their remaining infirmity is covered by the passion and death of Christ; who also desire more and more to strengthen their faith and amend their life."
Unworthy Participants:Impenitent individuals and hypocrites.
Those who do not have faith.
Those who come without self-examination and repentance.
They eat and drink judgment to themselves (1 Corinthians 11:29), becoming guilty of the body and blood of Christ.
Quote: "But the impenitent and hypocrites eat and drink judgment to themselves."
What the Wicked Receive: The wicked receive only the signs of bread and wine to their own condemnation; not the actual spiritual benefits of Christ. This is because they lack faith, the means by which Christ is truly received.
Quote: "Hypocrites, and such as turn not to God with sincere hearts coming to the Lord’s supper, receive not the things signified, viz.: the body and blood of Christ, but the naked signs of bread and wine, and these to their condemnation."
Lawful Use: The document explains the lawful use of the Lord's Supper is to retain the proper rites, by those who are faithful, for the intended purpose of remembrance of Christ's death and the confirmation of faith.
Quote: "The lawful use of the Supper is, when the faithful receive in the church the bread and cup of the Lord, and show his death, so that this receiving may be a pledge of their union with Christ..."

III. Who Should Be Excluded from the Lord's Supper (Question 82)

Theme: This section discusses the responsibility of the church to exclude certain individuals from the Lord's Supper.
Exclusion: Those who openly demonstrate unbelief and ungodliness through their confession and lives are to be excluded from the Lord's Supper. This is to prevent the profaning of God's covenant and avoid his wrath being brought on the congregation.
Quote: "No; for by this the covenant of God is profaned, and His wrath provoked against the whole congregation; wherefore the Christian Church is bound, according to the order of Christ and His Apostles, by the office of the keys to exclude such persons, until they amend their life."
Reasons for Exclusion:
Profaning God's Covenant: By administering the Supper to those who are not in the covenant.
Provoking God's Wrath: As God is angered by the sacrilege of giving communion to the unrepentant.
Following Christ's Command: Christ instituted the Supper for His disciples alone.
Church Discipline: The church has a duty to maintain the purity of communion by excluding those known to be unrepentant or openly sinful. They must, however, admit those who profess faith and repentance, whether those individuals are sincere or not.
Quote: "Those, however, are not to be admitted to the Lord’s table, who simply declare that they believe all these things, while they continue to lead ungodly and sinful lives..."

IV. Theses Concerning the Lord's Supper

Theme: A comprehensive set of theological statements regarding the Lord's Supper, summarizing its purpose, meaning, and proper administration.
Key Points:
The Lord’s Supper is instituted to remember Christ’s death and testify that he feeds believers unto eternal life.
There are two kinds of food – external (bread and wine) and internal (Christ’s body and blood). There is a corresponding double eating, external (receiving bread and wine) and internal (spiritual union with Christ through faith).
The signs are bread and wine; they are not changed into the body and blood of Christ. The bread and wine are a symbol of Christ's body.
The bread is called the body of Christ, because it is a symbol of Christ's body, and because those who partake in faith receive the spiritual benefits of Christ's sacrifice and are joined to Christ through the Holy Spirit.
The lawful use of the supper is for the faithful, to strengthen their faith and gratitude.
Unbelievers receive only the signs to their condemnation, not the spiritual benefits of Christ.
The Supper confirms the believer’s union with Christ.
Comparison with Baptism: The section draws a comparison of the Lord’s Supper with baptism. It notes differences in their rites, operation, who they should be administered to, how often they should be administered and the order in which they should be received.
Critique of Roman Catholicism: The document condemns specific Roman Catholic practices and doctrines as corruptions of the Lord's Supper: transubstantiation, the worship of bread, the offering of a propitiatory sacrifice, and the denial of the cup to the laity. These are considered reasons to abolish the mass.

V. Comparison With The Passover

Theme: This section discusses the Passover in light of the Lord's Supper, making points of comparison and contrast.
Passover's Nature: The Passover was the solemn eating of a lamb, given to the Israelites as a memorial of their deliverance from Egypt and as a type of Christ's sacrifice.
Purposes of the Passover:Sign of God's passing over the houses of the Israelites.
Type of Christ's sacrifice.
Memorial of Israel's deliverance from Egypt.
Bond of unity in the public assembly.
Distinguishing factor between God's people and other nations.
Resemblances Between Paschal Lamb and Christ: There is a detailed comparison of the paschal lamb and Christ.
Quote: The text presents a table listing various comparisons between the Paschal Lamb and Christ including that a lamb from the flock corresponds to Christ being a true man, that the lamb without blemish corresponds to Christ being without sin, and that the lamb being slain and roasted corresponds to Christ suffering and dying.
Abolition of the Passover: The Old Testament Passover was abolished with the coming of Christ and is succeeded by the Lord's Supper.
Quote: "That the ancient Passover, with all the other types which prefigured the Messiah which walls to come, was abolished at the coming of Christ, is evident..."

VI. Conclusion

The document demonstrates a strong Reformation-era perspective, arguing that the Mass is a corruption of the Lord's Supper. It defines the proper recipients of communion as those who have true faith and repentance, and it charges the Church with a duty to exclude those known to be unrepentant. It offers a detailed theological understanding of the Lord’s Supper. It also outlines the differences between the Lord’s Supper and the Passover, explaining how the Supper replaces the old Passover in the New Testament.

This briefing document should provide a thorough overview of the information and arguments presented in the provided text.

How does Ursinus contrast the Lord's Supper and the Mass?

According to Ursinus, the Lord's Supper and the Mass differ in several key aspects:

Justification: The Lord's Supper testifies that the sacrifice of Christ alone justifies, while the Mass, according to Popish priests, claims that the Mass itself justifies through the work that is done.
Redemption: The Lord's Supper teaches that Christ has redeemed us by offering himself, while the Mass asserts that we are justified by Christ being offered by priests.
Salvation: The Lord's Supper says that salvation is accomplished by Christ's one-time sacrifice on the cross, but the Mass maintains that salvation is accomplished through the frequent repetition of the Mass.
Union with Christ: The Lord's Supper teaches that we are engrafted into Christ through the Holy Spirit by faith, but the Mass deceives by claiming that Christ enters into us corporally, or that we are engrafted into Christ by his entering into us corporally.
Christ's Location: The Lord's Supper teaches that Christ ascended into heaven after his sacrifice, while the Mass teaches that he is present on the altar, as to his body.
Substance of Elements: In the Lord's Supper, the bread and wine remain unchanged in substance, as sacraments do not change the substance of the signs. Conversely, the Mass teaches that the substance of the bread and wine is annihilated, and only the accidents remain.
Purpose: The Lord's Supper aims to confirm our faith in Christ and his sacrifice, while the Mass is designed to confirm the opinion concerning works that are done, and constitutes a denial of the sacrifice of Christ.
Worship: The Lord's Supper teaches that Christ is to be adored in heaven, but the Mass-mongers adore him under the forms of bread and wine.

These differences, according to Ursinus, prove that the Mass is essentially a denial of Christ's sacrifice and an act of idolatry.

Ursinus seems contradictory in asking why ubiquitarians do not worship the elements, yet derides the Catholics for worshiping Christ in the elements.

The seeming contradiction you've identified regarding the worship of the elements in the Lord's Supper and the Mass stems from differing views on the presence of Christ and the nature of worship, as explained in the sources. Here's a breakdown:

Ubiquitarians and the Presence of Christ: Ubiquitarians believe that Christ's human nature is present everywhere, thus it would be in the bread. However, they argue that Christ is in the bread to be eaten, not adored, and that he did not command adoration of the elements. The source points out that this argument is a "mere begging of the question" because if Christ is present in the bread, he should be worshiped, referencing the general command to worship God.
Rejection of Localized Worship: The text argues that worship in the New Testament is not to be restricted to any particular place. This is why the worship of God at the ark in the Old Testament was acceptable, because God had commanded it, but worship at other places, like the high places, was idolatrous.
Critique of the Mass and its Idolatry: The text argues that the Mass is idolatrous because it teaches that Christ is to be worshiped in the bread. The text posits that this practice directs worship to a physical place (the bread) where Christ is allegedly more present than elsewhere, as if worship were to be directed to a specific spot, such as the ark of the covenant. This is problematic because the worship of God, according to the text, should be spiritual and not tied to a physical location.
The Nature of Christ's Presence: The text states that in the Lord's Supper, Christ is present spiritually, and his body and blood are received by faith, not physically in the elements. It also notes that Christ's human nature is in heaven at the right hand of the Father. In contrast, the Mass teaches that the bread and wine are changed into the body and blood of Christ, which are then physically present in the elements. It is this physical presence of Christ in the elements which the Mass argues justifies their worship.
Rejection of Corporal Presence: According to the text, the idea of Christ's "corporal presence" in the bread, whether through transubstantiation or consubstantiation, is the foundation of the idolatrous worship of the Papists.
Worship in Heaven: The text emphasizes that Christ should be worshiped in heaven, at the right hand of God, not in the bread. The Lord's Supper points to this worship of Christ in heaven rather than any localized worship.

In summary, the author argues against both the ubiquitarians and the Catholic position on worship in the eucharist. The author's view is that the ubiquitarians contradict themselves by arguing that Christ's body should not be worshiped in the elements if it is there, because the author believes that the general command to worship God requires worship if God is present. The Catholic position on the other hand is rejected because it is based on the claim of Christ's localized physical presence in the elements, which the author argues is not biblical. The author also notes that the Bible commands that Christians are to worship God in spirit, not tied to any physical object.

According to the Catechism, there are three key distinctions between the Lord's Supper and the Mass:

Forgiveness of Sins: The Lord's Supper testifies that we have full forgiveness of sins through the one sacrifice of Jesus Christ on the cross. This sacrifice was accomplished once. In contrast, the Mass teaches that forgiveness of sins for both the living and the dead is not obtained through Christ's sufferings unless Christ is offered daily by priests. The Mass suggests that Christ must be repeatedly offered for sins.
Location and Nature of Christ: The Lord's Supper testifies that Christ, in his human nature, is now in heaven at the right hand of the Father. He is not concealed under the forms of bread and wine, but is spiritually present and is received by faith. The Holy Spirit engrafts believers into Christ so that they may abide in him. The Mass, on the other hand, teaches that the bread and wine are changed into the body and blood of Christ through consecration. The Mass further teaches that Christ's body and blood are brought down from heaven and are bodily present under the forms of bread and wine. The Mass claims that Christ's body is handled by the minister, carried about, and eaten by communicants.
Worship: The Lord's Supper teaches that Christ is to be worshipped in heaven at the right hand of the Father. The Lord's Supper does not overthrow the doctrine that Christ is to be sought and worshipped above. The Mass teaches that Christ is to be worshipped in the bread, which is considered idolatrous. This is because worship should not be restricted to any particular place, but should be spiritual. The text further argues that the idea of Christ’s “corporal presence” in the bread is the foundation of the idolatrous worship of the Papists.

Friday, January 17, 2025

Lord's Day 30