For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come (1 Corinthians 11:26, KJV).

ABSTRACT

Communion stands as a vital ordinance in faith practices, emphasizing purity, separation from worldly influences, the prerequisite of baptism, observance of all commandments including the Sabbath, the challenge of coexisting righteous and unrighteous in the church, reflection of God’s love through obedience and grace, and its personal and communal applications for spiritual renewal and integrity.

COMMUNION’S MIGHTY MEANING!

Communion holds a place in the history and practice of faith, transcending denominational boundaries. This ordinance is more than a ritual; it was a sacred, biblically grounded act of worship that demanded purity and devotion. We adhere to Christ’s example, maintaining communion as an act set apart for the faithful. Rooted in the counsel of Scripture and Ellen G. White’s writings, we adhere to Christ’s example, maintaining communion as an act set apart for the faithful. Clearly, the sacred nature of communion shines through in Leviticus 10:10 (KJV): “And that ye may put difference between holy and unholy, and between unclean and clean.” Scripture reveals in 2 Corinthians 6:17 (KJV): “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you.” Through inspired counsel we are told, “The Lord’s Supper was to be observed only by those who were in fellowship with God and with one another” (Evangelism, p. 276, 1946). A prophetic voice once wrote, “The communion service is to be a season of heart-searching, confession, and forgiveness” (Review and Herald, June 22, 1897). Rooted in the counsel of Scripture and Ellen G. White’s writings, we adhere to Christ’s example, maintaining communion as an act set apart for the faithful. But how does the foundation of purity shape the approach to this ordinance?

PURITY’S POWERFUL PILLAR!

The early view of communion emphasized spiritual purity and separation from worldly influences. Ellen G. White advised, “The ordinances of foot washing and communion should be conducted as separate from unbelievers as possible” (Present Truth, pp. 86-87, 1850). This teaching underscores the sanctity of the ordinance, aligning with the admonition in Psalm 1:1 (KJV): “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners.” These words remind us that sacred acts must be guarded from casual or irreverent participation. Revealing its role clearly, communion’s holiness appears in Ezra 6:21 (KJV): “And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the Lord God of Israel, did eat.” In the community, separation demands vigilance as seen in 1 Peter 1:16 (KJV): “Because it is written, Be ye holy; for I am holy.” In The Great Controversy we read, “The followers of Christ are to separate themselves from sinners, choosing their society only when there is opportunity to do them good” (The Great Controversy, p. 508, 1888). A passage from Patriarchs and Prophets reminds us, “God requires that His people shall not allow the poor and afflicted to be oppressed” (Patriarchs and Prophets, p. 530, 1890), but in context of purity, it extends to sacred rites. The exclusion of open sinners from the Lord’s Supper further reflected this commitment. Sr. White affirmed that those persisting in sin should not partake, writing, “Only those who are living in harmony with God’s commandments are to share in this sacred ordinance” (The Desire of Ages, p. 656, 1898). This principle was rooted in 1 Corinthians 5:11 (KJV), where Paul instructs us to “not keep company” with those engaged in unrepentant sin. By preserving the solemnity of communion, we sought to honor Christ’s example and ensure the ordinance reflected God’s holiness. But what role does baptism play as an entry point to this sacred act?

BAPTISM’S BOLD BARRIER!

We distinguish between baptism and communion, treating each as a monumental but distinct pillar of faith. Baptism marked an individual’s entry into the church. Sr. White wrote, “Baptism is a solemn renunciation of the world and a public declaration of faith” (Testimonies for the Church, Vol. 6, p. 91, 1901). Through baptism, we committed ourselves to Christ and His teachings. This step was necessary before partaking in the Lord’s Supper, ensuring that communion remained a privilege for those fully integrated into the body of Christ. Clearly, entry into faith requires commitment as in Romans 6:4 (KJV): “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” Scripture reveals in Galatians 3:27 (KJV): “For as many of you as have been baptized into Christ have put on Christ.” Through inspired counsel we are told, “Baptism is a most sacred and important ordinance, and there should be a thorough understanding as to its meaning” (Testimonies for the Church, Vol. 6, p. 93, 1901). A prophetic voice once wrote, “The new birth is a rare experience in this age of the world” (Signs of the Times, November 18, 1886). The restriction of communion to baptized members reinforced the sacredness of the ordinance. It reflected the biblical principle of covenant membership, mirroring the Passover instruction: “There shall no stranger eat thereof” (Exodus 12:43, KJV). By following this pattern, we upheld the integrity of the faith community, ensuring that communion was shared among those united by a common commitment to God’s law. But how does observance of the Sabbath influence participation in communion?

SABBATH’S STRONG STANDARD!

One of the defining aspects of the practice was the emphasis on observing all of God’s commandments, particularly the Sabbath. Sr. White and early leaders cautioned against participating in communion with those who disregarded the Sabbath. The Review and Herald editorial staff stated, “It is inconsistent for Sabbath-keepers to partake in communion with those who sanctify Sunday” (Review and Herald, p. 45, 1870). This stance highlighted our dedication to maintaining doctrinal purity and avoiding compromise. Revealing its role clearly, the Sabbath commands obedience in Isaiah 58:13 (KJV): “If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words.” In the community, rest signifies covenant as in Ezekiel 20:12 (KJV): “Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them.” In Patriarchs and Prophets we read, “The Sabbath was committed to Adam, the father and representative of the whole human family” (Patriarchs and Prophets, p. 48, 1890). A passage from The Great Controversy reminds us, “The Sabbath will be the great test of loyalty, for it is the point of truth especially controverted” (The Great Controversy, p. 605, 1888). This emphasis reflects God’s love for order and obedience. The Sabbath, as a sign of His covenant (Exodus 31:13), symbolizes the intimate relationship between God and His people. By ensuring that communion participants honored this sacred time, we demonstrated our desire to align fully with God’s will. This practice also served as a witness to the broader community, showcasing the transformative power of living in harmony with divine principles. But how does the church handle the presence of sin among its members?

WHEAT AND TARES WAR!

Despite these stringent measures, we acknowledged the challenge of addressing sin within the church. Jesus’ parable of the wheat and tares (Matthew 13:24-30) teaches that both the righteous and the unrighteous will coexist until the time of harvest. Sr. White reminded us, “God does not remove the tares from the church, but He calls us to maintain purity in practice” (Testimonies to Ministers and Gospel Workers, p. 46, 1923). This balance required wisdom and grace, encouraging members to uphold standards while trusting God’s judgment. Scripture reveals in 2 Timothy 2:19 (KJV): “Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, let every one that nameth the name of Christ depart from iniquity.” Clearly, judgment belongs to God as in Romans 14:4 (KJV): “Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.” Through inspired counsel we are told, “The church is not to be made a hospital for invalids, but a place where the soul may be converted” (Manuscript Releases, Vol. 7, p. 363, 1990). A prophetic voice once wrote, “The tares and wheat are to grow together until the harvest” (Christ’s Object Lessons, p. 71, 1900). This balance required wisdom and grace, encouraging members to uphold standards while trusting God’s judgment. But in what ways does communion mirror divine affection?

GOD’S LOVE GLEAMS!

Communion exemplifies His desire for intimacy with His people. Sr. White described the Lord’s Supper as “an opportunity to renew our covenant with God” (The Desire of Ages, p. 656, 1898). By reserving this ordinance for those walking in obedience, the church honors God’s holiness while extending His grace to the repentant. As Psalm 1:1 reminds us, God blesses those who avoid ungodly paths. His commandments are not burdens but expressions of His care, guiding us to a life of joy and purpose. Revealing its depth clearly, God’s love appears in John 15:9 (KJV): “As the Father hath loved me, so have I loved you: continue ye in my love.” In the community, intimacy fosters unity as in Ephesians 5:2 (KJV): “And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.” In The Desire of Ages we read, “The communion service points to Christ’s second coming” (The Desire of Ages, p. 659, 1898). A passage from Thoughts From the Mount of Blessing reminds us, “Love to God is the very foundation of religion” (Thoughts From the Mount of Blessing, p. 84, 1896). This dual emphasis on love and accountability ensures that communion remains a reflection of God’s character—just, merciful, and redemptive. But how does this ordinance apply to individual and group experiences?

FAITH’S FIERCE APPLICATION!

Personally, I find communion a moment to reflect on my spiritual journey. It’s a time to examine my heart, confess my shortcomings, and renew my commitment to Christ. As a community, we are reminded of our shared responsibility to uphold God’s standards while extending grace to one another. This sacred act unites us, bridging individual and collective faith. Clearly, reflection demands action as in 2 Corinthians 13:5 (KJV): “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” Scripture reveals in James 1:22 (KJV): “But be ye doers of the word, and not hearers only, deceiving your own selves.” Through inspired counsel we are told, “The Lord’s Supper is a memorial of the great deliverance wrought for us” (Evangelism, p. 276, 1946). A prophetic voice once wrote, “In the ordinance of feet-washing, Christ has given us an example” (The Desire of Ages, p. 646, 1898). In society, the principles surrounding communion challenge us to consider the balance between inclusion and integrity. As we navigate a world marked by division, may we reflect God’s love by maintaining purity in our practices while embracing His call to love and restore the fallen. Communion is not merely an ordinance; it’s a testimony to the transformative power of a life surrendered to God.

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SELF-REFLECTION

How can I deepen my understanding of communion’s role in fostering purity and obedience, allowing its truths to transform my daily walk with Christ?

How can we present the distinctions between baptism and communion in ways that inspire commitment among varied groups, preserving doctrinal depth while making it accessible?

What prevalent misunderstandings about communion’s exclusivity exist in our circles, and how can Scripture and Sr. White’s insights clarify them compassionately?

In what concrete steps can our gatherings embody communion’s principles, becoming stronger examples of unity, grace, and readiness for Christ’s return?