DOCSLIB.ORG

Celebrating the Lord's Day * SONG of PRAISE

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Celebrating the Lord's Day * SONG of PRAISE Celebrating the Lord's Day * SONG OF PRAISE at * OPENING PRAYER Bazetta Christian Church L: Let us join together in prayer. December 29, 2019 Praise is our cry, O Holy One of Israel, for you have First Sunday after Christmas Day come among us and borne our burdens. Give us open 9:30 a.m. Worship Service hearts, that we might embrace our suffering sisters and The Church Gathers Before God brothers, and welcome Jesus in the hospitality we show to exiles. Amen. GREETINGS IN CHRIST MUSIC FOR CENTERING * THE PEACE The people exchange with one another, by words and gesture, signs of peace and reconciliation. * CALL TO WORSHIP Michelle Aliesch, Liturgist L: Praise the Lord! Praise the Lord from the heavens; EPISTLE LESSON Hebrews 2:10-18 NIV; Page 1864 praise him in the heights! PRAYERS OF GOD’S PEOPLE C: Praise him, all his angels; praise him, all his host! L: Praise him, sun and moon; praise him, * DOXOLOGY all you shining stars! PREPARATION FOR GOD’S WORD C: Praise him, you highest heavens, and you waters Children depart for Sonshine Hour. above the heavens! L: Praise the Lord from the earth, you sea creatures GOSPEL LESSON Matthew 2:13-23 NIV; Page 1498 and all deeps, SERMON “God did it” C: Fire and hail, snow and frost, stormy wind * SONG OF PRESENTATION fulfilling his command! L: Mountains and all hills, fruit trees and all cedars! THE LORD'S SUPPER AND *OFFERING C: Wild animals and all cattle, creeping things Words of Institution and the Communion Prayer and flying birds! The Lord’s Prayer L: Kings of the earth and all peoples, princes and all Partaking of the Bread and Cup Christ Has Died rulers of the earth! Christ Is Risen C: Young men and women alike, old and young Christ Will Come Again together! Offertory Prayer of Thanksgiving L: Let them praise the name of the Lord, for his name COMMUNION MUSIC alone is exalted; His glory is above earth and * SONG FOR SENDING heaven. *All who are able may stand. C: Praise the Lord! (Psalm 148:1-4,7-13,14d) Candi Girt-Stojkov, Musician; Maria Fish, Interim Choir Director Dominic Aliesch, Charlie Faler, Acolytes THIS WEEK AT BAZETTA CHRISTIAN CHURCH Wednesday: Happy New Year!! Office Closed! Thursday: 10:00 a.m. L.O.A.F. Meeting Next 9:30 a.m. Worship Sunday: 10:45ish Undecorate Bazetta Christian Church Many hands make light work. For Our Children Our infant nursery is available during our worship service. The nursery is located down the main hallway on the left-hand side, 5th door down. Our Nursery Supervisor is Megan Cross. Pagers are available. Children’s activity packets are available for use during worship. These packets are on the table in the hallway at the back of the sanctuary. Sonshine Hour, a special program for children and youth, meets following Preparation for God’s Word. Open Communion by Intinction and Offering We celebrate the Communion of the Lord's Supper (or Eucharist) every week. It is open to ALL Christians. Everyone who is able is invited to come to the front by rows, break off a piece of bread, dip it into the cup, and partake. Gluten-free wafers are also available. Return to your seat by the side aisles. The large blue bowls at the front are for your offering. Kneelers are available on each side for those who wish to stop and pray. If you are not able to come forward for any reason, a plate and cups will be offered to you. If you prefer not to partake, just indicate that when offered the elements. In case of emergencies: Bazetta Christian Church Fire Alarm: Calmly and quickly evacuate the building. Re-assemble at the picnic pavilion. Do not block the fire lanes. All doors in the sanctuary lead to outside (Disciples of Christ) exits. Rev. Sanford W. Downs, III, Interim Pastor Tornado Warning: Calmly and quickly exit through the rear doors and assemble in 4131 Bazetta Road, Cortland, Ohio 44410 the hallway of the Educational Wing/Child Care area. Stay away from all doors Church Telephone: (330)637-6312 or Fax: (330)637-6239 and windows. Gunshots or Threats: Duck down between the pews to shield yourself and allow E-mail: [email protected] the Security Team to handle the situation. www.bazettachristianchurch.net Pastor Sandy’s E-Mail: [email protected] (NOT [email protected]) Pastor Sandy’s Cell: 334-748-0737 EPISTLE LESSON Hebrews 2:10-18 NIV; might break the power of him who holds the power NIV Pew Bible Page 1864 15 of death—that is, the devil— and free those who 10 In bringing many sons and daughters to all their lives were held in slavery by their fear of glory, it was fitting that God, for whom and death. 16 For surely it is not angels he helps, but through whom everything exists, should make the Abraham’s descendants. 17 For this reason he had to pioneer of their salvation perfect through what he be made like them,[e] fully human in every way, in 11 suffered. Both the one who makes people holy order that he might become a merciful and faithful and those who are made holy are of the same high priest in service to God, and that he might family. So Jesus is not ashamed to call them make atonement for the sins of the people. [a] 12 18 brothers and sisters. He says, Because he himself suffered when he was tempted, he is able to help those who are being “I will declare your name to my brothers and sisters; tempted. in the assembly I will sing your praises.”[b] 13 And again, This is the word of the Lord. “I will put my trust in him.”[c] Thanks be to God. And again he says, “Here am I, and the children God has given me.”[d] 14 Since the children have flesh and blood, he too shared in their humanity so that by his death he GOSPEL LESSON Matthew 2:13-23 NIV; 19 After Herod died, an angel of the Lord appeared NIV Pew Bible Page 1498 in a dream to Joseph in Egypt 20 and said, “Get up, take the child and his mother and go to the land of 13 When they had gone, an angel of the Lord Israel, for those who were trying to take the child’s appeared to Joseph in a dream. “Get up,” he said, life are dead.” “take the child and his mother and escape to Egypt. 21 Stay there until I tell you, for Herod is going to So he got up, took the child and his mother and 22 search for the child to kill him.” went to the land of Israel. But when he heard that Archelaus was reigning in Judea in place of his 14 So he got up, took the child and his mother father Herod, he was afraid to go there. Having during the night and left for Egypt, 15 where he been warned in a dream, he withdrew to the district stayed until the death of Herod. And so was of Galilee, 23 and he went and lived in a town called fulfilled what the Lord had said through the Nazareth. So was fulfilled what was said through prophet: “Out of Egypt I called my son.”[a] the prophets, that he would be called a Nazarene. 16 When Herod realized that he had been outwitted by the Magi, he was furious, and he gave orders to kill all the boys in Bethlehem and its vicinity who were two years old and under, in accordance with This is the word of the Lord. the time he had learned from the Magi. 17 Then what was said through the prophet Jeremiah was fulfilled: Thanks be to God. 18 “A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more.”[b] The Return to Nazareth COMMUNION: Didache 9:1-4 1. And concerning the Eucharist, hold Eucharist thus: 2. First concerning the Cup, "We give thanks to you, our Father, for the Holy Vine of David your child, which, you made known to us through Jesus your Child; to you be glory for ever." 3. And concerning the broken Bread: "We give you thanks, our Father, for the life and knowledge which you made known to us through Jesus your Child. To you be glory for ever. 4. As this broken bread was scattered upon the mountains, but was brought together and became one, so let your Church be gathered together from the ends of the earth into your kingdom, for thine is the glory and the power through Jesus Christ for ever." GREETINGS AND ANNOUNCEMENTS GREETINGS AND ANNOUNCEMENTS We warmly welcome all who have come to worship our We warmly welcome all who have come to worship our God with us today! Each day we live is a priceless gift God with us today! Each day we live is a priceless gift from God, loaded with possibilities to learn something from God, loaded with possibilities to learn something new, to gain fresh insights into his great truths. May we be new, to gain fresh insights into his great truths. May we be showered with those blessings as we together profess his showered with those blessings as we together profess his name today. If you have questions concerning name today. If you have questions concerning membership with this congregation, speak with Pastor membership with this congregation, speak with Pastor Sandy or any of the BCC Elders.
Load more

Recommended publications
  • Faith United Methodist Church 204 Horn Street Brillion, WI 54110-1508
    Faith United Methodist Church 204 Horn Street POSTAL STAMP Brillion, WI 54110-1508 HERE Dated Material – Please Expedite! Return Service Requested 2020 Pastor Dale Eggert Faith United Methodist Church Office: 920-756-2717 Home: 920-756-2631 [email protected] Website: www.faithumcbrillion.com Jennifer Gulley and Joie Cunningham Office Managers Voice: 920-756-2717 E-mail: [email protected] Office Hours: Monday 8:00 am -- 1:00 pm Tuesday 8:00 am -- 1:00 pm Wednesday 8:00 am -- 1:00 pm Thursday 8:00 am -- 1:00 pm FUMC—Page 2 ~~~ From Pastor Dale’s Desk ~~~ World Communion Sunday Donate WE GIVE BECAUSE . .: Much has been given, Jesus invites us to make a difference. The Bible is clear. Galatians 6:2, NRSV says, “Bear one another’s burdens, and in this way you will fulfill the law of Christ.” Jesus says it this way, “You shall love your neighbor as yourself.” (Matthew 19:19b). Through our Shared Ministries all of us giving together allows United Methodists to do together what we cannot do alone. When you give on World Communion Sunday, you enable vital ministries that change the world, one life at a time. Every United Methodist can support the vital ministries they care about, with no administrative costs deducted from your donation. Many together are greater than one alone. WHY WE GIVE We give to minister in Jesus’ name. Together, United Methodists do remarkable ministry around the world. We care for survivors recovering from earthquakes and storms; we invest, long term, in vulnerable communities; we implement the most effective solutions to diseases like malaria; we equip the next generation to lead the church and society.
    [Show full text]
  • The Liturgical Movement and Reformed Worship 13
    The Liturgical Movement and Reformed Worship 13 The Liturgical Movement and Reformed Worship COMING across a certain liturgical monstrosity, a Scottish Churchman asked : " What Irishman perpetrated this ? " Greatly daring therefore, the writer, though Irish, because the Irishman turned out to be an American, confines his remarks in this paper to the Scottish Eucharistic Rite, as limitations of space prevent discussion of other Reformed movements on the Continent, in England, Ireland, America, and elsewhere. The aim of the Reformers concerning the Eucharistic Rite was threefold : (i) Reform of the rite. The earliest Reformed rites were based on the Hagenau Missal, and their lineage through Schwarz, Bucer, Calvin, and Knox is traced by Hubert, Smend, Albertz, and W. D. Maxwell. (ii) That the worshippers should be active participants in the rite. This was achieved principally by the use of the vernacular and the introduction of congregational singing. (iii) Weekly communion. This ideal failed because of medieval legacy and the interference of civil authority, so that quarterly communion became the general practice. Public worship, however, when there was no celebration, was based on the eucharistic norm. The second half of the seventeenth century, and the eighteenth century, proved to be a period of decline and poverty in worship, and liturgical renewal in Scotland only began in the nineteenth century. This falls into four periods. (a) Prior to 1865, when it was principally the work of individuals. (b) After 1865, when the Church Service Society was founded and the principal leaders were G. W. Sprott and Thomas Leishman, both of whom knew their history.
    [Show full text]
  • G. Worship, Prayer & Ritual |Sample Answer
    G. Worship, Prayer & Ritual | Sample Answer Examine the role that ritual and symbol play in the way ‘sacrament’ is celebrated within two Christian denominations. (2017 Section G [b]) The Christian Churches use symbol rich ritual in sacraments as ‘language’ that helps put expression to the moments of grace that mark our lives. Christians celebrate sacraments as a way of receiving God’s grace. Within these sacraments, symbols are like little ‘windows’ to God. They give us a glimpse into the mystery of the divine at the heart of life. Christian sacraments also involve rituals, a ritual is a structured human activity that follows a set pattern, using words and symbols to mark important events of transition. Rituals are made up of words, symbols, significant people, places and times. They often carry meaning, they address the great mysteries of human existence, they renew us and often challenge how we understand ourselves and our lives. The two Christian denominations that I have studied are the Catholic and Methodist tradition. Both believe in a triune God, which means three persons - the Father, the Son and the Holy Spirit - in one God. They share some core beliefs although they have significant differences in the role that rituals and symbols play in the celebration of sacraments. Christians celebrate sacraments as a way of receiving God’s grace. However, the different denominations celebrate different sacrament in different ways. Catholics celebrate seven sacraments, Baptism, Eucharist, Confirmation, Holy Orders, Anointing of the Sick, Reconciliation and Marriage. While the Methodist tradition only celebrates two sacraments, Holy Baptism and Holy Communion.
    [Show full text]
  • A Case for Closed Communion in Interfaith Contexts
    A Case for Closed Communion in Interfaith Contexts Paul D. Numrich Professor of World Religions and Interreligious Relations Trinity Lutheran Seminary, Columbus, Ohio Two Eucharistic vignettes Vignette 1: The Focolare, a Roman Catholic ecclesial movement, he ritual today variously called “is committed to promoting dialogue between religions, because Holy Communion, the Eucharist, the religious pluralism of the world should not be a cause of divi- T sion and war, but contribute to the building of brotherhood and the Mass, or the Lord’s Supper is world peace.”1 One of the Focolare’s most remarkable dialogues a Christian identity-marking rite has been with followers of the late Imam Warith Deen Moham- med, who in the 1970s established a mainstream African American and thus it is justifiably restricted to Muslim group out of the Nation of Islam founded by his father, the Honorable Elijah Muhammad. Christian participation. At a five-day gathering of Focolare and Imam Mohammed’s followers called Mariapolis in Valparaiso, Indiana, a Catholic Mass was held each day before lunch. One Focolare woman remarked Christians have agreed with the pastor that access to Christ’s table about the Eucharist, “It is suffering that the table still cannot be must be open to all, arguing that such an invitation is crucial to shared.”2 This sensitive lay Catholic was involved in a laudable strengthening interfaith relations. interfaith relationship, yet she grieved over a perceived missed opportunity for deeper fellowship between Catholics and Muslims. This article makes a case for closed Communion in interfaith contexts. I will argue that the ritual today variously called Holy Vignette 2: Some years ago, Lake Street Church in suburban Communion, the Eucharist, the Mass, or the Lord’s Supper is a Chicago transformed World Communion Sunday, an annual Christian identity-marking rite and thus it is justifiably restricted observation in many Protestant churches, into World Community to Christian participation.
    [Show full text]
  • Calvin's Doctrine of the Lord's Supper
    Perichoresis Volume 10. Issue 2 (2012): 137-163 DOI 10.2478/v10297-012-0007-3 CALVIN’S DOCTRINE OF THE LORD’S SUPPER * WIM JANSE Free University of Amsterdam ABSTRACT. In order to pinpoint its proprium , it is necessary to understand John Calvin’s Eu- charistic theology within the wider context of the intra-Protestant debates of his time. As a se- cond-generation Reformer, Calvin developed his ideas explicitly in reaction to and as a middle way between the Lutheran and Swiss Reformed discussions of the 1520’s. To that end this es- say first focuses on the main developments from the Middle Ages onwards, and then presents Calvin from the perspective of the positions taken up by some of his contemporaries, in parti- cular Philipp Melanchthon. Next, some representative texts written by Calvin himself are ana- lysed. Although Calvin’s Eucharistic views were not from the beginning a coherent and unified doctrine but developed only gradually, they may be described in a systematic-synthetic way. With respect to the matter of closed, open, and frequent communion, it is observed that for Calvin a regular celebration is essential to the deepening of the believer’s union with Christ. KEY WORDS: John Calvin, the Lord’s Supper, Eucharistic theology, Reformed sacramentolo- gy, communion Introduction Calvin’s doctrine of the Lord’s Supper is not just any chapter from Calvin’s theology. 1 In his Eucharistic theology we touch upon the core of Calvin’s thought. This is true not only for Calvin, but for all major sixteenth-century * WIM JANSE is professor of historical theology and dean of the Faculty of Theology wi- thin the Free University of Amsterdam.
    [Show full text]
  • John Wesley's Eucharist and the Online Eucharist
    John Wesley’s Eucharist and the Online Eucharist By KIOH SHIM A thesis submitted to The University of Birmingham for the degree of Doctor of Philosophy Department of Theology and Religion College of Arts and Law The University of Birmingham March 2013 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract Since the late 20th century information technology has changed the lives of individuals and relationships at local, nation and even global levels. In particular the internet is used by many religious groups for theological and spiritual purposes. Some parts of Christianity have confronted the issue of how to deal with the use of internet. As a result, an internet church has emerged, offering Eucharistic services online across the globe. Even though the numbers of internet churches/Eucharistic groups have sharply increased in the last two decades, the attitude of the established churches does not appear to have taken account of this change yet. To achieve this it is necessary for such initiatives to be guided by certain theological norms or church regulations. This may relate to the definition of church, Eucharistic theology, or how to deal with emerging cultures.
    [Show full text]
  • 1 in the Word Made Flesh: Toward a Sacramental
    IN THE WORD MADE FLESH: TOWARD A SACRAMENTAL UNDERSTANDING OF WORDS IN WORSHIP DANIELLE L. THOMPSON Thesis under the direction of Professors Robert MacSwain and James F. Turrell My argument is that words proclaimed and received in the Church‟s worship have a sacramental character equal to that of baptism and eucharist. The argument is occasioned by the debate surrounding Open Table in the Episcopal Church. In reviewing the positions for and against the practice of welcoming unbaptized persons to receive communion, I determined that both proponents of Open Table (who may be said to prioritize the Eucharist in the church‟s sacramental life) and proponents of the traditional, “font-to-table” sequence (who may be said to prioritize baptism) neglect the sacramental role of words. As “sacramental,” words can be powerful vehicles of God‟s grace that point to the incarnational presence of the Word (Jesus) among us. They effect a real transformation that is initiatory, in calling a person to conversion, a concern of those who advocate Open Table. Words also form and sustain committed believers, a concern of those who advocate for the traditional sequence. Specifically, as sacramental, words draw us into closer intimacy with Jesus, make tangible the hope that he incarnates, and inspires us in mission with him. This three-fold effect is highlighted in each of the chapters below. In three chapters entitled, “Words of God,” “Words about God,” and “Words Made Flesh,” I consider how the reading of Scripture, preaching, and the eucharistic prayer function sacramentally within the celebration of the Holy Eucharist.
    [Show full text]
  • Admission to the Lutheran Altar: Reflections on Open Versus Close Communion
    CONCORDIA THEOLOGICAL QUARTERLY Volume 53, Numbers 1-2 JANUARY-APRIL 1989 An Ascension Hymn. ............................. 1 The Validity of the Churchly Acts of Ordained Women. ...............David P. Scaer 3 Charismatic Renewal in the Lutheran Church. ................Walter A. Maier 21 Admission to the Lutheran Altar: Reflections on Open Versus Close Communion. ..............John Stephenson 39 Spiritual Wellsprings for the Professional Church Worker. ................Donald L. Deffner 53 Faculty Overtures. ................................ 75 Theological Observer. .... .................. 87 Book Reviews. ...................................lo5 Indices to Volume 52 (1988). ........................I45 ~HEOLO.OG!CAt LWaP,RY 'WAYNE. Admission to the Lutheran Altar: Reflections on Open versus Close Communion John Stephenson As Luther said, "The Holy Spirit is no skeptic, and it is not doubts or mere opinions that He has written on our hearts, but assertions more sure and certain than life itself and all experience."l Recent generations have seen a marked intensi- fication of the spiritual maladies besetting Holy Christendom as church bodies of all confessions hasten to plunge into the maelstrom of end-time apostasy. What goes by the name of unionism might thus at times have to be branded by the severer label of syncretism. Unionism is the common public adminis- tration of the means of grace by those not unanimously agreed in "doctrine and in all its articlesM(FC-SDX, 31). Should common worship take place, however, with a goddess-fearing (and
    [Show full text]
  • The Presence of Christ in the Eucharist 1
    THE PRESENCE OF CHRIST IN THE EUCHARIST 1 International Commission for Dialogue Between Disciples of Christ and the Roman Catholic Church Indianapolis, Indiana, USA December 6, 2005 William Tabbernee Disciples of Christ The Disciples of Christ constitutes a prime example of the denominations which sprang up on the North American frontier soon after the founding of the United States. Today there are 3,000,000 Disciples of Christ members world wide 2 or twice this number if including the various churches which have the same historic roots but have united with other churches or have an independent organization. Early Disciples leaders did not set out to establish another church. To the contrary, they believed they were involved in a “second Reformation,” a “Restoration” of the essence of Christianity which the church had lost since New Testament times and not fully recovered through the Reformation. Naively, but passionately, they argued that restoring “New Testament Christianity” would result both in Christian unity and in successful evangelization. According to them, Christian disunity must have a cause and Christian unity must have a plan to overcome the Churches’ disunity. The failure of the churches to continue to live in accordance with the “pattern” for Christian faith and practice as set out in the New Testament was the cause of their disunity. The plan for bringing about Christian unity was (simply!) to restore the New Testament pattern of Christian faith and practice which, once restored, would be so obvious that all churches would unite on its basis. In turn, Christianity united on the basis of the New Testament would be so compelling that non-Christians, too, would confess Christ.
    [Show full text]
  • Good Table Manners? the Presence and Participation of Fellow
    Post-print of final edit for the article published in Liturgy 31:3 (April 2016): 37-45. Placed on the author’s departmental webpage with the permission of the publisher, Taylor & Francis Group. Good Table Manners? The Presence and Participation of Fellow Christians at Roman Catholic Mass by Bruce T. Morrill Now well into the second decade of a new century and, indeed, a new millennium, North American Christians broadly find themselves accustomed to a positive ecumenical environment radically different from the polarization and mutual exclusivity characteristic across churches and denominations just 100 years ago. Given the power of public worship to shape the basic theological and social imagination of members in local church communities, liturgy has proven to be a key site (along with personal relationships, friendships, and marriages) where the results of ecumenical dialogues and agreement-statements at “higher levels” take practical hold—or not—among the faithful. Myself, a Roman Catholic baby boomer, I can vividly remember an early-1970s exchange with a childhood friend who’d come seeking me on a Saturday afternoon in the choir loft of my neighborhood church where I was practicing the organ. Visibly nervous, my Protestant pal explained, “My mother would kill me if she knew I was in here.” I recall myself bemusedly shrugging that off as I shut down the instrument and lights and headed off to hang out with my friend. Having grown up with a devout Russian Orthodox mother and equally devout Roman Catholic father, inter-church attendance was not at all foreign to me, even as I was well aware of the fact that my Mom could not receive Holy Communion in our church, nor we, in hers.
    [Show full text]
  • W E've a Story to T Ell October 7, 2018
    I V E R N N S A h A R t A IN B N T RO Y 5 U O . 7 O K M 019 1944 2 B H A C P T U R I S T C H I V E R N N S A h A R t A IN B N T RO Y 5 U O . 7 O K M 2019 1944 B H A C P T U R I S T C H We’ve a Story to Tell Tell to Story a We’ve October 7, 2018 75th Anniversary Memories of Mountain Brook Baptist Church Baptist Brook of Mountain Memories Anniversary 75th Sacred Supper In 1972, a sterling silver chalice was added On a sweet spring day in 1944, 19 people “most solemnly and joyfully entered into covenant to the Lord’s Supper with one another, as one body in Christ.” On April 25, in Crestline School building, they agreed equipment. It was the to launch a new Baptist church. They would wait until September 3, when they had their own gift of Al and Anne little Chapel, to list the charter members who agreed to the same covenant. Lee, suitably engraved The chartering covenant spelled out their responsibility to God and to one another. to honor the memory of the late Rev. William “A visible church of Christ is a congregation of baptized believers, associated by covenant in the faith E. Waterhouse, who and fellowship of the gospel, observing the ordinances of Christ.” was the second pastor Ever since, the operating rules of our church have stated that we observe two ordinances: of the church.
    [Show full text]
  • STRAIGHT TALK ABOUT CLOSED COMMUNION by Pr
    STRAIGHT TALK ABOUT CLOSED COMMUNION by Pr. William P. Terjesen Dear Pastor, 1. We have been hearing a lot about closed communion recently. What is it? I'm glad you asked. Closed communion (some call it 'close communion') is the Bible- based practice of normally communing only those who have been properly instructed in the teachings of the Ev. Lutheran Church and who have shown, through confirmation, profession of faith, or other proper reception into one of our churches, that they are united with us in faith and doctrine. We do this because the Bible tells us that people who fail to 'discern the body of the Lord' eat and drink judgment upon themselves, 1 Corinthians 11:27-29 27 Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of the bread and drink of the cup. 29 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord's body. and because communing people of a different faith violates the secondary purpose of the sacrament as a testimony to the unity of faith. Acts 2:42 42 And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers. Romans 16:17 17 Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them.
    [Show full text]