Communion in Grace: Exploring Westminster Larger Catechism Question 69

In our last devotional, we explored the profound doctrine of effectual calling, where God irresistibly draws His elect into fellowship with Christ. This divine summons sets the stage for Question 69 of the Westminster Larger Catechism, which shifts our focus to believers' intimate relationship with their Savior.

To set the stage, we need to recall the catechism's definition of the invisible church from Question 64: “The invisible church is the whole number of the elect, that have been, are, or shall be. Gathered into one under Christ the head.” This encompasses every true believer who has been united under Christ's lordship across time, past, present, and future. It's not about visible institutions or denominations but the spiritual body of genuine Christians redeemed by grace.

The catechism revisits this theme after discussing effectual calling, paving the way for a series of questions on the privileges of the invisible church. Question 69 asks: “What is the communion in grace, which the invisible church have with Christ?” This builds directly on Question 65, which addresses the doctrine of the union with Christ, emphasizing how that union enables believers to enjoy profound spiritual benefits. In essence, it's about the shared life and blessings that flow from being connected to Christ, the head of the church.

Defining Communion in Grace

The catechism's answer provides clarity: “The communion in grace, which the members of the invisible Church have with Christ, is their partaking of the virtue of his mediation, in their justification, adoption, sanctification, and whatever else in this life manifests their union with him.” This statement unpacks the practical outworking of our union with Christ. It's not merely an abstract idea but a living reality where believers actively participate in the fruits of Christ's redemptive work.

Commentator Johannes Vos, in his insightful analysis of the Westminster Larger Catechism, notes that this question serves as an overview, with deeper dives into justification, adoption, and sanctification coming in later questions. Vos wisely avoids redundancy, focusing instead on the foundational phrase: “their partaking of the virtue of his mediation.” This highlights the catechism's systematic approach, ensuring each concept builds logically on the others.

Partaking of the Virtue of Christ's Mediation

What exactly does “partaking of the virtue” mean in this context? The catechism employs “virtue” to convey power, efficacy, or inherent strength. It is the same idea in the King James Version in passages like Luke 6:19, where “virtue” went out from Jesus in healing miracles. Here, it refers to the powerful benefits Christ secures through his role as mediator between God and humanity. As members of the invisible church, we don't just observe these benefits; we actively receive and experience them.

This mediation stems from Christ's perfect life, death, and resurrection, which accomplish salvation on our behalf. Through faith, we partake in this, meaning we receive the full effectiveness of his atoning work. It's a divine transaction where Christ's righteousness becomes ours, shielding us from wrath and granting us access to God's presence.

The Marriage Analogy: Union and Communion

To illustrate this profound truth, consider the analogy of marriage, which Scripture often uses to depict Christ's relationship with the church (Ephesians 5:25-32). In marriage, union refers to the foundational bond, the covenant that joins two people as one. Communion, however, involves the ongoing fruits of that bond: mutual love, faithfulness, shared experiences, raising children, and building a life together. Similarly, our union with Christ establishes the connection, while communion in grace describes the blessings that flow from it.

Of course, no analogy is without its pitfalls. Earthly marriages involve imperfections, conflicts, and growth over time. Yet, this comparison helps us grasp how being part of the invisible church isn't a static membership but a dynamic relationship yielding tangible spiritual rewards. Believers experience justification, being declared righteous before God, adoption as God's children, and sanctification, the progressive renewal of our character to reflect Christ's holiness.

Key Differences in Our Union with Christ

One striking difference the catechism highlights is in its choice of words: we are “partakers” rather than sharers in Christ's benefits. Sharing implies a mutual exchange, where both parties contribute and receive equally, as in a human marriage where husband and wife both give and take. But in our union with Christ, the flow is overwhelmingly one-sided; we receive everything from him.

As Ephesians 1:3 declares, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places.” All blessings originate from God; we bring nothing to the table except our need. This underscores human dependence on divine grace. Vos elaborates that Christ's mediatorial work is a “finished historical fact,” with only its application to individuals ongoing. When Jesus proclaimed, “It is finished” on the cross (John 19:30), he sealed the completeness of redemption; no additions required from us.

The Core Benefits: Justification, Adoption, and Sanctification

Delving briefly into the benefits mentioned, without preempting future catechism questions, justification addresses our guilt, imputing Christ's righteousness to us and forgiving our sins entirely. It's the legal declaration that sets us free from condemnation (Romans 8:1).

Adoption follows, granting us familial status in God's household. As John 1:12 states, “But to all who did receive him, who believed in his name, he gave the right to become children of God.” This privilege isn't universal; contrary to popular notions that everyone is inherently a child of God, Scripture reserves it for those justified by faith. It's a transformative identity shift, from slaves to sin to beloved heirs.

Sanctification then builds on this, involving the Holy Spirit's work to conform us to Christ's image. We grow in virtues like the fruit of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23). This isn't instantaneous but a lifelong process, manifesting our union through changed desires and actions.

These elements, justification, adoption, and sanctification, encompass “whatever else in this life manifests their union with him,” including gifts like peace, assurance, and communal fellowship in the church.

A Source of Joy, Thanksgiving, and Personal Reflection

For Christians, this communion in grace is an inexhaustible well of joy and gratitude. We do not need to strive and earn salvation; it's fully secured in Christ. We're adopted into God's family, with evidence seen in a transformed life; turning from old sins, embracing holiness, and delighting in God's ways.

This prompts introspection: Do I see this change since my effectual calling? What former joys have faded, replaced by spiritual pursuits? Am I growing in patience or self-control? Above all, does contemplating Christ's work overwhelm me with thanksgiving?

In a world craving purpose, the Westminster Larger Catechism offers timeless truth. Through union with Christ, the invisible church enjoys unparalleled communion in grace, partaking in his mediation's power for justification, adoption, sanctification, and more. May this fuel deeper devotion and praise to our Savior.

Soli Deo Gloria