The Distribution

The Words of Our Lord and the Distribution together form the high point of the Service of the Sacrament. The Words of Our Lord proclaim the Gospel—Jesus’ very body and blood given and shed for the forgiveness of sins. The Word of Christ makes the Sacrament what it is, but it would be of no benefit unless it was given to us in the Distribution, for Christ Himself says, “Take, eat,” and “Drink of it all of you” (Matthew 26:26-29). If Christ’s body and blood are not distributed for the people to eat and to drink, then the Lord’s Supper is no longer a Sacrament but a sacrifice or an object of devotion.

Scripture does not prescribe a specific manner in which to receive the Lord’s Supper, so practices are often left to local custom. As with the entire Divine Service, all should be done decently and in good order, with reverence and humility as we approach the altar of God. It is proper to examine oneself and prepare one’s heart and mind to receive the Sacrament (1 Corinthians 11:28). Confession and Absolution is part of this. There are also prayers inside the front cover of the Lutheran Service Book that can be prayed quietly before and after receiving communion. Luther’s “Christian Questions with Their Answers” for those who intend to go to the Sacrament are also provided on p. 329.

The rubric in the LSB states that the pastor and those who assist him receive the Sacrament first and then distribute Christ’s body and blood to the congregation (p. 199). The practice of the pastor communing himself first began in the ancient Church and was retained by Luther. This echoes the Old Testament practice of the Levites (the priests) having atonement made for them before carrying out their priestly responsibilities for the people (Numbers 8:20-22). The LSB provides two forms for the pastor to speak when distributing the Lord’s body and blood (p. 199). Both emphasize Christ’s true presence in the Sacrament and proclaim the Gospel personally to each communicant. It is fitting to respond, “Amen,” thereby confessing that what we receive is truly Christ’s body and blood in, with, and under the bread and wine.

Hymns and Psalms have been sung during the Distribution since at least the fourth century. Singing allows the congregation to focus their devotion on Christ and not be overly distracted by the movement of people coming and going from the altar. Hymns sung during this time carry forward the Gospel reading for the day and reflect on the Gospel as we receive Christ’s gifts in the Sacrament.

Agnus Dei

Agnus Dei is Latin for “Lamb of God.” The text is drawn from John 1:29, where John the Baptist points his disciples to Jesus and says, “Behold, the Lamb of God, who takes away the sin of the world!” By calling Jesus the Lamb of God, John calls to mind several passages from the Old Testament which find their fulfillment in Christ. On the Day of Atonement, one goat was sacrificed for the people while their sins were laid upon a second goat to be cast out into the wilderness as the scapegoat (Leviticus 16). Perhaps more prominently, the Passover lamb, which was to be a lamb without blemish, was sacrificed for the Passover meal and its blood sprinkled on the doorposts as a sign that death had already entered that house and so could not enter again (Exodus 12). Finally, the prophet Isaiah pointed to the Suffering Servant as a lamb led silently to the slaughter (Isaiah 53:6-7). Christ Jesus, the true Paschal Lamb, is the fulfillment of all the prophecies and sacrifices of the Old Testament—the one and only sacrifice for the sin of the world whose blood was poured out for many and is now given to us with His body to eat and to drink in the Lord’s Supper (Matthew 26:28).

The Agnus Dei made its way into the Western Church by the end of the seventh century and has remained associated with the Eucharist ever since. Having heard the Words of Our Lord spoken over the elements and the declaration that Christ Himself is our peace with God, the Church now joins together in song to confess that Christ, the Lamb of God, is truly present in the Sacrament. The Agnus Dei is a threefold prayer directed to Christ specifically as He is present on the altar under the bread and wine which we are about to receive.

In the Kyrie and Gloria in Excelsis earlier in the service, we sang of Christ’s salvific work and begged for God’s mercy to be shown to the world, the Church, and ourselves. That prayer now takes concrete shape as we plead for God’s mercy and peace to be given to us in Christ’s body and blood. It is only through God’s mercy, having been sprinkled with Christ’s blood and buried into death with Him in our Baptism (Romans 6:4), that we can approach the altar of God and live. The Agnus Dei connects us to the whole Church triumphant, the saints in heaven who sing the eternal song of praise, “Worthy is the Lamb who was slain” (Revelation 5:12). Heaven descends to earth in this foretaste of the feast to come as Christ, the Lamb of God who takes away the sin of the world, gives to us the peace which only He can give—the forgiveness of sins, eternal life, and salvation.

The Pax Domini

Pax Domini is Latin for “the peace of the Lord.” These words can be traced back to Christ Himself as He appeared to the apostles after the resurrection saying, “Peace be with you” (John 20:19-21). Jesus’ words are more than a simple greeting. His word has the power to do what it says, so this proclamation truly bestows peace on the hearer. And this peace is not an emotion or physical sense of calm, but it is the greater reality that Christ has reconciled man to God by taking the consequence of our sin upon Himself. When Jesus appeared to the apostles, He declared that He was their peace with God. So also when the Pax Domini is spoken in the Divine Service, it is not merely a wish or greeting, but a full declaration that the peace which our Lord Jesus Christ has purchased and won by His death and resurrection is present here in the Sacrament and now given to His people.

The pastor may elevate the host and the chalice while intoning the Pax Domini. The elevation shows the congregation precisely where their peace is to be found—in our Lord’s very body and blood in, with, and under the bread and wine. The congregation responds, “Amen,” which means, “Yes, yes, it shall be so” (Small Catechism III.9). In so doing, we join our faith to the declaration of peace, acknowledging Christ’s true presence under the bread and wine for the forgiveness of sins, life, and salvation.

The Pax Domini found a home in the liturgy early on and has been retained for most of Church history, though it has been moved around in the service. Beginning in the late fourth century, it was associated with the Exchange of Peace (or the Kiss of Peace) and placed at the end of the Service of the Word. This emphasized the unity of the faithful as they prepared to receive the Lord’s Supper together. This practice had largely disappeared by the time of the Reformation, though the language of the Pax Domini was retained. Luther sought to shift the primary focus back to the gift of peace from God to us, so he placed it after the Words of Our Lord without the Exchange of Peace. This has been the standard Lutheran practice ever since. This does not downplay the importance of reconciliation with one another but recognizes that the fellowship that we share comes by virtue of our faith in Christ. He is the one who brings us to faith and gives us the gifts in the Sacrament which both strengthen our individual faith and our bonds with one another, being knit together as His Body, the Church. He is our peace, and in Him, we are at peace with one another (Ephesians 2:13-14).