Official Workbook PDF page source text

LCMS 2026 Convention Workbook: Reports and Overtures, PDF page 289

2026 Convention Workbook
254 
THEOLOGICAL DOCUMENTS  —COMMISSION ON THEOLOGY AND CHURCH RELATIONS
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The Lutheran Church/emdash.lnumMissouri Synod
Prior use of individual pre-packaged elements for the Lord’s Supper is even more 
recent, dating only to the closing years of the twentieth century. 22  The initial “mar-
ket” was among Evangelical churches and other Protestants whose practice of the 
Lord’s Supper involved having filled individual glasses (usually with grape juice) 
in a cup holder attached to the pew in front of the worshipers. Convenience was 
the initial rationale for the pre-packaged elements since the laborious process of 
filling each individual glass could be avoided.
23
During the pandemic, many congregations, including some in the LCMS, adopted 
the use of pre-packaged elements as a way to have the Lord’s Supper without any 
perceived danger of virus transmission from either bread or cup. Plus, the packets 
simplified distribution for churches that met in parking lots and enabled it also for 
churches that held online or “virtual worship” by having members use pre-pack-
aged elements that had been delivered to their homes.
24
Polarization of opinions was an unfortunate result of the various responses to 
COVID-19. Some condemned those who refused government restrictions and 
counsel. Others condemned those who followed the guidelines. The use of com-
munion packets was yet another source of disagreement. The debates and, too 
often, rancor affected churches and circuits. Hence, the LCMS convention request 
to consider the practice of using pre-packaged elements in 2023 Res. 5-15. But we 
note that the same convention also urged “charity and latitude” among Synod pas-
tors regarding the various approaches taken in response to the pandemic.
22  According to the Chicago Tribune, prepackaged elements were first marketed in 1996. See “Com-
munion in a Cup Has Its Converts, Naysayers,” April 19, 1996, updated August 18, 2021, https://www
.chicagotribune.com/1996/04/19/communion-in-a-cup-has-its-converts-naysayers/.
23  Although popular, the communion package also had detractors even within Evangelicalism. “Com-
munion in a Cup” notes that critics argued that the practice undermined the symbolism of the 
Lord’s Supper.
24  The LCMS has, of course, strongly opposed virtual or online Communion. See 2023 Convention Pro-
ceedings, Res. 5-08A, 152–53. The third “Resolved” reads: “That the Synod in convention clearly and 
unequivocally reject and condemn the practice of virtual (online) Communion.” See Appendix C for 
the full text of the resolution. See also the various CTCR opinions on this issue, available online at 
http://resources.lcms.org/reading-study/ctcr-library-means-of-grace-sacraments-lutheran-doctrine
-and-practice/.
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Proper Administration of the Lord’s Supper
Response 
We noted above that the accounts of the Last Supper in Matthew, Mark, and Luke, 
as well as Paul’s comments about the Sacrament in 1 Corinthians 10 and 11, cer-
tainly indicate something of how the Lord’s Supper was administered first by Jesus 
and then in the New Testament church. In both the Passover meal when Jesus 
first instituted His Supper and in Paul’s description of the Sacrament as he had 
received it, we hear of bread (artos) that is taken, blessed with thanksgiving,
25  bro -
ken, and then distributed for eating with the assurance that it is Christ’s body. In 
like manner, a cup of wine is taken up to be blessed and declared to be His blood, 
and participants are invited to drink.
With regard to right practice, then, the Synod holds firmly to the confessional un-
derstanding that the validity of the Lord’s Supper involves certain necessities: (1) 
right consecration—the use of the words of Jesus (Words of Institution) spoken 
over (2) the appropriate earthly elements of bread and wine, followed by (3) the 
distribution to the congregation for them to eat and drink (see, e.g., FC SD VII 
79–82; FC SD VII 121; FC Ep VII 8–9; FC SD VII 75).
Given the various ways that bread and cup have been given and received by Chris-
tians, as described above, one must proceed with caution before passing judg-
ment on practice. For example, there has been widespread acceptance in most of 
Christianity of the use of bread that is provided in individual portions rather than 
from a single loaf. Similarly, even churches that do not utilize individual glasses 
for the Sacrament often employ several chalices when communing a very large 
assembly. Synod congregations have used both a single loaf and, more commonly, 
individual hosts, leavened and unleavened bread—all without condemnation or 
question. And many if not most congregations offer individual cups with explicit 
Synod approval.
The LCMS has no resolutions or statements on the use of pre-packaged elements, 
and there is no incontrovertible scriptural basis for asserting that the use of in-
dividual packets of bread and wine would inherently invalidate the Sacrament of 
25  Matthew and Mark speak of Jesus “blessing” the bread (Matt. 26:26; Mark 14:22), while Luke and Paul 
describe Him giving “thanks” (Luke 22:19; 1 Cor. 11:24).
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The Lutheran Church/emdash.lnumMissouri Synod
the Altar. This does not mean that any and every practice is acceptable regarding 
pre-packaged elements, especially since the Synod has addressed the manner of 
distributing the cup in the Lord’s Supper. We offer the following comments giving 
our considered opinion about their use:
Consecration: As is always the case in the Lord’s Supper, the words of Christ must 
be spoken over the elements.
To be sure, the words can be spoken over pre-packaged elements.
However, the packets prevent a more explicit declaration. In a typical setting, the 
pastor can clearly indicate the bread and the cup (or cups) separately during the 
Words of Institution. He indicates the bread by touching or lifting it as he repeats 
our Lord’s words: “Take, eat; this is My body, which is given for you. This do in 
remembrance of Me.” Then, he repeats Christ’s words as he indicates the cup: 
“Drink of it, all of you, this cup is the new testament in My blood, which is shed for 
you for the forgiveness of sins. This do, as often as you drink it, in remembrance 
of Me.”
In our judgment, the consecration of packets lends itself to a confusion that is not 
evident in typical consecration.
Also, the use of disposable plastic cups raises concerns about the proper and rever-
ent treatment of the consecrated wine that remains after Communion.
26
Elements: The LCMS affirms the biblical and confessional understanding that 
only bread and wine should be used in the Lord’s Supper.26  In Theology and Practice of the Lord’s Supper, page 17, the CTCR states: “The consecrated elements 
which remain after all have communed should be treated with reverence. This reverence has been ex-
pressed by Lutherans in various ways. Some have followed the ancient practice of burning the bread 
and pouring the wine upon the earth. Others have established a basin and drain—piscina—specif-
ically for the disposal of the wine. The elders or altar guild may also return the consecrated bread 
and wine to specific containers for future sacramental use, or the elders and pastor can consume the 
remaining elements. All of these practices should be understood properly. The church is not, thereby, 
conferring upon the elements some abiding status apart from their use in the Lord’s Supper itself.” 
See also the reference to FC SD VII 14–15 on page 17.
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Proper Administration of the Lord’s Supper
Communion packets are available for purchase from a number of sources. Some 
provide only a portion of unleavened bread with grape juice. A few offer both 
packets with grape juice and with wine and some also offer gluten-free bread in 
their packets.
Only packets that are filled with bread and wine are acceptable under any circum-
stances in LCMS congregations.
Distribution: The manner of distribution varies. As is the case in general, some 
congregations have communicants come to the altar, kneel, and then receive Com-
munion. Others have individuals walk forward and receive the Sacrament while 
standing, and then return to their seats (continuous Communion). In exceptional 
cases members are communed in their seat. Regarding prefilled packets, variety 
also existed. Three approaches were observed in LCMS congregations during the 
pandemic. In some churches, packets were handed to each individual communi-
cant by the pastor or an elder assisting him. In others, individuals helped them-
selves, taking the packet from a tray or basket as they approached the altar to 
commune. A third form of distribution was having individuals take a communion 
packet together with a service folder (bulletin) as they entered the church and 
then, during the service of the Sacrament, communing in their seat.
In general, the manner of reception is an adiaphoron.
However, we strongly discourage the practice of having individuals take commu-
nion elements for themselves into the service and then communing in their seats 
This practice is problematic in two ways. First, it largely prevents any pastoral 
care regarding who is prepared for the Sacrament. Second, it raises confusion and 
doubt about the point of reference in the consecration when the pastor speaks of 
“this bread” and “drink this cup.” Should he say “That is My body” or “That cup is 
the new testament in My blood”?
Further, since “self-communing” in the pew is common in many Reformed 
churches and congregations, this may lead to confusion regarding crucial differ-
ences between Lutheran and Reformed theology and practice.
Given these concerns, while the Commission does not consider the use of 
pre-packaged elements to be inherently illegitimate, we find it troubling. The use