I believed in the real presence when I first became a Christian and than left that position for a while eventually coming back to it.
I believe in the real presence.
The Battle for the Table
John Calvin insisted, as did the Anglicans, on the true presence of Christ, but he also insisted that the presence of Christ is through His divine nature. His human nature is no longer present with us. It is in heaven at the right hand of God. We still are able to commune with the human nature of Christ by means of our communion with the divine nature, which does indeed remain united to the human nature. But that human nature remains localized in heaven. In the debate, Calvin fought a war on two fronts. On the one hand, in dealing with the Lutherans and the Roman Catholics, he refused to use the term substance with respect to the presence of Jesus in the sacrament. But over against those disciples of Zwingli, who wanted to reduce the sacrament to a mere symbol and memorial, Calvin insisted upon the term
substance. Here the term
substance had two different nuances. With respect to Luther and Rome, the term
substance meant “corporeal” or “physical.” With respect to the debate with Zwingli, Calvin used the term
substance as a synonym for “real” or “true.”
From the London Baptist Confession of Faith, 1689:
“…for the perpetual remembrance, and shewing forth the sacrifice of himself in his death,
confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment, and growth in him, their further engagement in, and to all duties which they owe to him…” 30.1
“…Worthy receivers, outwardly partaking of the visible elements in this ordinance,
do then also inwardly by faith, really and indeed…”
“…
spiritually receive, and feed upon Christ crucified, and all the benefits of his death; the body and blood of Christ being then not corporally or carnally,
but spiritually present to the faith of believers…” 30.7
A Baptist Catechism:
Q. 95. What are the outward and ordinary means whereby Christ communicates to us the benefits of redemption?
A. The outward and ordinary means whereby
Christ communicates to us the benefits of redemption are His ordinances, especially the Word, Baptism, the Lord’s Supper and Prayer; all which are made effectual to the elect for salvation. (Rom. 10:17;
James 1:18; 1 Cor. 3:5; Acts 14:1; 2:41,42)
Q. 98. How do Baptism and the Lord’s Supper become effectual means of salvation?
A.
Baptism and the Lord’s Supper become effectual means of salvation, not from any virtue in them or in him that administers them, but only by the blessing of Christ and the working of His Spirit in them that by faith receive them. (
1 Peter 3:21; 1 Cor. 3:6,7; 1 Cor. 12:13)
Q. 107. What is the Lord’s Supper?
A. The Lord’s Supper is a
holy ordinance, wherein, by giving and receiving bread and wine, according to Christ’s appointment, His death is showed forth, and the worthy receivers are, not after a corporeal and carnal manner, but
by faith, made partakers of His body and blood, with all His benefits, to their spiritual nourishment, and growth in grace. (1 Cor. 11:23-26; 10:16)
Q. 108. What is required to the worthy receiving of the Lord’s Supper?
A. It is required of them that would worthily (that is, suitably) partake of the Lord’s Supper, that they examine themselves, of their knowledge to discern the Lord’s body; of
their faith to feed upon Him; of their repentance, love, and new obedience: lest, coming unworthily, they eat and drink judgment to themselves. (1 Cor. 11:27-31; 1 Cor. 5:8; 2 Cor. 13:5)
May the Lord bless you as you feed, spiritually, upon Him.
jm
PS: It's difficult to read the early church fathers and believe they held the Lord's Supper as a memorial.
