There is much division in Christendom about what the Lord's Supper is, for whom it is intended, and even what it should be called (Lord's Supper, Communion, Eucharist, an ordinance, a sacrament, etc.). Many Christian leaders use the Lord's Supper as a means of controlling the congregation. For example, some, such as conservative Anabaptist groups, consider it to be one of seven ordinances that must be practiced in order to go to heaven.
And (they say), to be allowed to partake of "Communion" one must be in good standing with the church---which includes being in agreement with all the teachings of the sect. If you are not in agreement then you cannot partake of Communion; and if you miss two or more Communion services for this reason then you are excommunicated; and if you die in an excommunicated state you will go to hell.
Some groups teach that the Lord's Supper (which they call the Eucharist or Communion) is a sacrament and is a means of obtaining grace and that one must continue to partake on a regular basis in order to maintain one's salvation.
Some believe that the elements (bread and wine) literally turn into the body and blood of Christ. Some believe that grape juice should be served instead of wine and vice versa. Some believe that only a bishop (pastor) should administer it, and some believe that an elder or even a deacon (and in some groups even a woman) can serve it.
Some believe that the Lord's Supper should be observed or administered or celebrated weekly, some monthly, some quarterly, or at other intervals. All these differences are just some of the variances in doctrines concerning this subject. But all these things mentioned above mean very little if we do not even know what the Lord's Supper is and who should be the participants.
The Lord's Supper is a memorial and a proclamation. Jesus said, "Do this in remembrance of Me" (Lk. 22:19; 1 Cor. 11:24). Having been instructed by Jesus, the apostle Paul wrote, "For whenever you eat this bread and drink this cup, you proclaim the Lord's death until He comes" (1 Cor. 11:26).
Who should be the participants of this memorial and proclamation called the Lord's Supper? Only the brethren. It is unscriptural for women to participate in the Lord's Supper.
There were many women believers before Jesus died when He and His disciples ate the Last Supper. But Jesus did not include any of the women, only men.
Not even the wives of the apostles were present at the Lord's Supper.
When the apostle Paul wrote about the Lord's Supper in 1 Corinthians he addressed the brethren (adelphos) not the sisters (adelphe). The Spirit-inspired apostle wrote, "Moreover brethren [adelphos]...The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" (1 Cor. 10:1, 16). "Now I praise you, brethren [adelphos]...For I have received of the Lord that which also I delivered unto you. That the Lord Jesus the same night in which He was betrayed took bread; and when He had given thanks, He brake it, and said...this do in remembrance of Me...But let a man examine himself, and let him eat of that bread, and drink of that cup...Wherefore, my brethren [adelphos], when ye come together to eat, tarry one for another. And if anyone hunger, let him eat at home..." (1 Cor. 11:2, 23-28, 33-34).
The Greek word adelphe, translated "sister" or "sisters," is used more than twenty times in the New Testament, but it is not used in any passage or context in which there is teaching concerning the Lord's Supper. These scriptures are addressed only to the brethren.
Some wrest the Scriptures to teach that "brethren" means "sisters," too. But like so many other teachings, in these last days of apostasy, the enemy has perverted the true meaning and purpose and who should be the participants of the Lord's Supper.
Dom, I probably introduced unfamiliar terminology you haven’t heard. False teachers like Harry would probably prefer you stay away from any sort of illuminating terminology.
To put it simply, your master Harry Bethel has provided nothing more than his ignorance and his uniformed opinions.
That’s NOT theology‼️
A true Bible teacher worth his salt would bring meaning OUT of the text by referencing historical background information and by consulting the text’s original grammar.
Your leader Harry has done none of that.
He simply quoted a Greek word then isolated the meaning and forced it INTO the text, without regard for ORIGINAL context, AS IF his opinions count as context‼️‼️
That’s called the fallacy of eisegesis (IE inserting ones opinions INTO a passage) ‼️‼️‼️
I don’t suppose you would type out Harry’s website—would you⁉️⁉️😇😇
Well, LittleDavid, that's just your opinion isn't it with nothing to back it up.
Linking websites is prohibited here. But even if I could, what would it profit you to have it since you can't even handle the truths in a few of his articles?
I'll post a few more of his articles so that you all may be truly illuminated with truth and come out of the darkness fed to you by your pastors and false teachers you have been bowing down to all your lives.
Dom, my opinion is justified on the basis of well established and tested protocols used by translators in their quest to discover and understand original meaning from those ancient texts.
Informed translators and exegetes are amused with your leader Harry’s inept attempt to pursue such bungling
The Lord's prayer is found in John 17 and not Matthew 7. Jesus prayed for those who would believe on him through the apostles and through their words John 17:20. Jesus even prayed for those who were not part of the flock yet that they would be through the words of the apostles John 17:20-21 and we are to be one in him. Matthew 7 is an example prayer and not for salvation or the saving of the soul. That is a prayer used by vain repetition in the church.
John 17:[1] These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:
[2] As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
[3] And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
[4] I have glorified thee on the earth: I have finished the work which thou gavest me to do.
[5] And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
[6] I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.
[7] Now they have known that all things whatsoever thou hast given me are of thee.
[8] For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
[9] I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.
[10] And all mine are thine, and thine are mine; and I am glorified in them.
[11] And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.
[12] While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
[13] And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.
[14] I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.
[15] I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.
[16] They are not of the world, even as I am not of the world.
[17] Sanctify them through thy truth: thy word is truth.
[18] As thou hast sent me into the world, even so have I also sent them into the world.
[19] And for their sakes I sanctify myself, that they also might be sanctified through the truth.
[20] Neither pray I for these alone, but for them also which shall believe on me through their word;
[21] That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
[22] And the glory which thou gavest me I have given them; that they may be one, even as we are one:
[23] I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
[24] Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
[25] O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.
[26] And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.
