To Affirm In-Person Communion

WHEREAS, In the wake of the pandemic, congregations throughout the Synod sought to provide spiritual care to their congregations when public health measures prohibited gathering for corporate worship services; and

WHEREAS, The Lord Jesus, with words and actions spoken and carried out by Him in the direct and physical presence of His disciples, instituted Holy Communion as a communal meal through which His body and blood are distributed under the bread and wine for the forgiveness of sins, life, and salvation (Matt. 26:26–28); and

WHEREAS, In speaking of the Lord’s Supper, Holy Scripture does not endorse a spiritual or virtual fellowship, but rather a physical, communal gathering as the apostle Paul describes when he writes to the church in Corinth, “So then, my brothers, when you come together to eat, wait for one another—if anyone is hungry, let him eat at home—so that when you come together it will not be for your judgment” (1 Cor. 11:33–34a); and

WHEREAS, The Epistle to the Hebrews states, “And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Heb. 10:24–25); and

WHEREAS, The Augsburg Confession describes the administration of the Lord’s Supper in the context of a physically gathered assembly (Augsburg Confession [AC] VII 1; XXIV 36–39); and

WHEREAS, The Commission on Theology and Church Relations and the systematic theology departments of both seminaries issued opinions that unequivocally and unanimously argued against the practice of online or virtual Communion and affirmed the administration of Holy Communion in person by the pastor; and

WHEREAS, The Lutheran Confessions (Formula of Concord [FC] Solid Declaration [SD] VII) indicate that the proper use of the Sacrament includes a unified consecration, distribution, and reception, none of which are to be severed from the other: However, this blessing, or the recitation of the words of Christ’s institution alone, does not make a Sacrament if the entire action of the Lord’s Supper, as it was instituted by Christ, is not kept. (For example, it is not kept when the consecrated bread is not distributed, received, and partaken of, but is enclosed, sacrificed, or carried about.) Christ’s command “This do” must be observed unseparated and inviolate. (This embraces the entire action or administration in this Sacrament. In an assembly of Christians, bread and wine are taken, consecrated, distributed, received, eaten, drunk, and the Lord’s death is shown forth at the same time.) St. Paul also places before our eyes this entire action of the breaking of bread or of distribution and reception (1 Cor. 10:16). yet the practice of online or virtual Communion would interject a spatial, temporal, and technological gap between the consecration and the distribution and reception; and

WHEREAS, The pastoral office is responsible for oversight of the administration of the Sacrament in accordance with the keys conferred upon the pastor by virtue of his call (AC XIV; Walther’s Theses on the Ministry V and VII); and

WHEREAS, The Sacrament of the Altar has been established by our Lord according to His Words of Institution, commanding literally “This keep on doing” (Luke 22:19; 1 Cor. 11:24–25), which indicates that this use of the Sacrament should be kept according to His institution, and that “nothing is a sacrament without the appointed use” as set forth by those same Words of Institution (FC SD VII 73) and these texts (and all related) require serious study by the church; and

WHEREAS, No theological justification for the novel practice of online or virtual Communion has existed within the Synod or in the Lutheran tradition nor has been advanced in the circles advocating for it on the basis of the principally relevant texts (sedes doctrinae) of Holy Scripture or of the Lutheran Confessions; and

WHEREAS, The Synod has historically recognized the need for collegial debate, collaborative decision-making, and consensus-building, enshrining “[t]he example of the apostolic church (Acts 15:1–31)” in the Preamble of its Constitution and by adopting a process whereby those principles may be observed with respect to the adoption of doctrinal statements in Bylaw 1.6.2 (b); and

WHEREAS, The practice of online Communion has created confusion and concern whether such observance of Holy Communion is pleasing to God and in accordance with His Word; and

WHEREAS, The uniformity in practice from the foundation of the Synod has long been considered desirable (1847 Constitution Articles I 3, II 4, IV 5, V 14) and remains an endeavor toward which congregations are encouraged to strive (Const. Art. II 7); therefore be it

Resolved, That we commend the desires of faithful pastors to care for their flocks in a time of pandemic, granting charity and latitude to our brothers in the office due to the emergency nature of the situation confronting us all; and be it further

Resolved, That the Synod’s district presidents and those who assist them be counseled and urged to instruct our pastors and congregations on the basis of Holy Scripture’s exhortation to gather in person to celebrate the Lord’s Supper and on the basis of the examples of the Augsburg Confession Articles VII and XXIV, to refrain from the practice of online Communion, ensuring that those pastors and congregations who continue to practice online Communion after due fraternal admonition be subject to appropriate ecclesiastical supervision; and be it further

Resolved, That the Synod in convention clearly and unequivocally reject and condemn the practice of virtual (online) Communion; and be it finally

Resolved, That those who are hindered for a time from bodily participation in Holy Communion be encouraged to content themselves with the power of the Word, remembrance of their Baptism, and the exercise of faith in the Lord Jesus Christ