Lord-s-supper Sentence Examples

Presbyterianism has two sacraments, baptism and the Lord's Supper.

In 1538 the ministers took upon themselves to refuse to administer the Lord's Supper in Geneva because the city, as represented by its council, declined to submit to church discipline.

The 41st canon of the council of Carthage enacted that the sacraments of the altar should be received fasting, except on the anniversary of the Lord's supper.

Reason and Scripture seemed to him the only grounds on which a true doctrine of the Lord's supper could be rested.

They read the Greek Testament and the classics; fasted on Wednesday and Friday; received the Lord's Supper every week; and brought all their life under review.

The seventy decrees of the council begin with a confession of faith directed against the Cathari and Waldenses, which is significant if only for the mention of a transubstantiation of the elements in the Lord's Supper.

A difference of opinion on the question of the presence of Christ in the elements at the Lord's Supper was thus allowed to divide and to weaken the forces of the Reformation.

True, the impression conveyed by the attitude of the Catholic party at the second Diet of Spires had served to awaken the feeling for solidarity among the Evangelicals there assembled; and on the 22nd of April they had even secured the basis for a provisional alliance in the shape of a formula drawn up by Bucer and dealing with the Lord's Supper.

Neither baptism (by pouring on the head) nor the Lord's Supper (with the accompaniment of feet-washing) conferred grace; they were divine ordinances which reflected the believer's inward state.

Next day, Carlstadt, who had laid aside his clerical robes, dispensed the Lord's Supper in the " evangelical fashion."

This made it clear that the communion was no longer to be regarded as a propitiatory sacrifice, the names " Holy Communion " and " Lord's Supper " being definitively substituted for " Mass " (q.v.), while the word " altar " was replaced by " table."

His controversies on the Lord's Supper with Luther, and his correspondence with Lelio Sozini (see SocINus), exhibit, in different connexions, his admirable mixture of dignity and tenderness.

With Calvin he concluded (1549) the Consensus Tigurinus on the Lord's Supper.

In the August of that year Zwingli printed a pamphlet in which he set forth his views of the Lord's Supper.

In this Commentary there appear the mature views of Zwingli on the subject of the Elements of the Lord's Supper.

As a result of these assemblies it was decided that those who had become members in childhood simply by virtue of their parents' status could not subsequently join in the celebration of the Lord's Supper nor record votes on ecclesiastical issues, unless they should approve themselves fit; they might, however, in their turn bring their children to baptism and hand on to them the degree of membership which they themselves had received from their own parents.

It may represent the agape or Lord's Supper as a whole, of which the one loaf and cup formed an episode.

That the Lord's Supper was from the first a meal symbolic of Christian unity and commemorative of Christ's death is questioned by none.

It has been justly remarked of the Pauline view, that- " The union with the Lord Himself, to which those who partake of the Lord's Supper have, is compared with the union which those who partake of a sacrifice have with the deity to whom the altar is devoted - in the case of the Israelites with God, of the heathen with demons.

The general feeling on the subject is expressed by the language of the 28th Article, first drafted in 1553, to the effect that " the sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up or worshipped," and by the fact that a form was provided for the celebration of the Holy Eucharist for the sick in their own homes.

Under its terms baptized persons of moral life and orthodox belief might receive the privilege of baptism for their children and other church benefits, without the full enrolment in membership which admitted them to the communion of the Lord's Supper.

The Lord's Supper was observed weekly; and between forenoon and afternoon service every Sunday a love feast was held at which every member was required to be present.

When tables were substituted for altars in the English churches, these were not merely movable, but at the administration of the Lord's Supper were actually moved into the body of the church, and placed table-wise - that is, with the long sides turned to the north and south, and the narrow ends to the east and west, - the officiating clergyman standing at the north side.

This was really shelving the question, but it gave time for opinion to ripen, and in 1793 it was resolved by a large majority that "the societies should have the privilege of the Lord's Supper where they unanimously desired it."

Spangenberg's participation in private observances of the Lord's Supper and his intimate connexion with Count Zinzendorf brought matters to a crisis.

The paschal lamb is now eaten on Sunday, but until the 11th century, and even later, it was eaten with the Eucharist at a Lord's Supper celebrated on the evening of Maundy Thursday after the rite of pedilavium or washing of feet.

Baptism is not practised; the Lord's Supper is celebrated only once in two years; foot-washing is held as a sacrament.

By baptism and the Lord's Supper grace is given (ex opere operato), so that man is renewed and made capable of salvation.

Already in the and century baptism was described as a bath in which the health of the soul is restored, and the Lord's Supper as the potion of immortality.

Beside the sermon the sacraments are observed as established by Christ - two in number, baptism and the Lord's Supper.

It was in most points identical with the Augsburg confession, but differed from it with regard to the doctrine of the sacrament of the Lord's Supper.

Following his passion for independence and sincerity, he arrived at the conviction that the Lord's Supper was not intended by Christ to be a permanent sacrament.

His position at the time was not unpopular throughout New England, and it is needless to say that his doctrine that the Lord's Supper is not a cause of regeneration and that communicants should be professing Christians has since (very largely through the efforts of his pupil Joseph Bellamy) become a standard of New England Congre gationalism.

The Lord's Supper is celebrated every Sunday, the bread being broken by the communicants.

Following the fashion of the pagan mysteries in which men were only permitted to gaze upon the sacred objects after minute lustrations and scrupulous purifications, Christian teachers came to represent the Creed, Lord's Prayer and Lord's Supper as mysteries to be guarded in silence and never divulged either to the unbaptized or to the pagans.

In the Scottish Presbyterian churches days of " fasting, humiliation and prayer " are observed by ecclesiastical appointment in each parish once or twice every year on some day of the week preceding the Sunday fixed for the administration of the sacrament of the Lord's Supper.

We notice in him resolute Predestinarianism - as in Luther, and at first in Melanchthon too; the vehicle of revived Augustinian piety - and resolute depotentiation of sacraments, with their definite reduction to two (admittedly the two chief sacraments) - baptism and the Lord's Supper.

The Lord's Supper is a simple memorial.

It is to this period of his life that we owe a revised and enlarged form of his Institutes, his Commentary on the Epistle to the Romans, and his Tract on the Lord's Supper.

The sacraments are two - Baptism and the Lord's Supper.

The Lord's Supper is a spiritual feast where Christ attests that He is the life-giving bread, by which our souls are fed unto true and blessed immortality.

In the sacrament of the Lord's Supper it is the heavenly body of the God-man which is actually partaken of in the elements.

Why did he then appoint the ordinances of preaching, prayer, singing of psalms, baptism, and the Lord's supper?

How often do you administer the sacrament of the Lord's Supper?

The United Reformed Church celebrates the gospel sacrament of the Lord's Supper.

Excluded from political and municipal life by the laws which required either the taking of an oath or joining in the Lord's Supper according to the rites of the Established Church, excluding themselves not only from the frivolous pursuits of pleasure, but from music and art in general, attaining no high average level of literary culture (though producing some men of eminence in science and medicine), the Quakers occupied themselves mainly with trade, the business of their Society, and the calls of philanthropy.

The feud which raged round the doctrine of the Lord's Supper had already broken out before the first diet of Spires, and had aroused great and immediate excitement.

His main idea was that the sacrament of the Lord's Supper was not the repetition of the sacrifice of Christ, but the faithful remembrance that that sacrifice had been made once for all; and his deeper idea of faith, which included in the act of faith a real union and communion of the faithful soul with Christ, really preserved what was also most valuable in the distinctively Lutheran doctrine.

It was proposed also, as conducive to the welfare of the church, that the sacrament of the Lord's Supper should be administered more frequently, at least once every month, and that congregational singing of psalms should be practised in the churches.