Dipping the bread into the wine as a method of distributing and receiving the elements of the Lord’s supper is a matter that has recently come into discussion among some churches. This procedure, commonly called “intinction,” has significance in the life of the church because it directly affects the manner in which this sacrament, instituted by Christ, should be properly celebrated.
People who favor allowing intinction as one method for the distribution and reception of the elements of the Lord’s supper indicate that they see certain advantages in this procedure, and find nothing in Scripture that would disallow it. Among other considerations, they note the following:
(1) It is perhaps the most convenient way to distribute the elements.
(2) It emphasizes the central fact of the one celebration supper involving two elements.
(3) It falls naturally into the category of various other aspects of the celebration of the Lord’s supper in which a breadth of procedures is acknowledged as appropriate. These various aspects include: the type of bread that is used, whether of a single loaf or multiple pieces; the use of wine or unfermented grape juice, or an option of both; whether the elements are distributed among a seated congregation or the congregation comes forward to receive the elements; whether the people take the elements individually or simultaneously. These various aspects of celebrating the Lord’s supper are all generally regarded as acceptable, and left up to the various congregations. In a similar way, it is proposed that dipping the bread in the wine and taking both elements together in the sop falls into this same category of aspects in the celebration of the supper that may be experienced in equally legitimate but differing ways. Objecting to the procedure of intinction would seem to be making a large issue out of a small matter.
However, certain aspects of the biblical witness must be given full consideration. It is, after all, Scripture that must provide the defining word in all issues before the Lord’s church, whether it be matters clearly addressed or matters requiring more careful consideration. In this regard, several aspects of the biblical testimony deserve the church’s attention.
In contrast with the verbalization of the truth in the preaching of the Word, the sacrament communicates redemptive truth by the use of symbolic elements and actions. In the case of baptism, the minister applies the one element of water by the one action of sprinkling, pouring or immersing. The one element and the one action provide the method by which a person enters the covenant community, and symbolize the descent of the Spirit on the person as well as the washing away of sins.
In the case of the Lord’s supper, the minister makes two statements regarding the two elements. Regarding symbolic action, the minister takes the bread, breaks the bread, distributes the bread, and the people eat the bread. For the cup, the minister takes the cup, gives the cup and the people drink the cup. But does the congregation receive the bread and the cup with two actions or with one action?
The symbolic actions of the Lord’s supper are particularly significant due to the historic setting of its original institution. The time is specified as “the night in which he was betrayed,” the night before his death (1 Cor. 11:23). These words and actions represent what may be called Jesus’ “last will and testament.” More precisely, they are the words and actions that institute the “new covenant.” More sacred in biblical culture than a “last will and testament” are the words instituting a “covenant.” In his letter to the Galatians, Paul underscores the sacredness of the wording of a covenant: “Even with a man-made covenant, no one annuls it or adds to it once it has been ratified” (Gal. 3:15 ESV). The words and actions of Jesus as recorded by the gospels and Paul institute the new covenant, the consummating covenant. If no one dares to modify a single word or phrase of a normal person’s last will and testament, or a human covenant, how much less is it appropriate for a person to modify a divine covenant, or what may be regarded as virtually the last will and testament of our Lord? These are his consummating covenantal words. They must be held in sacred honor. Neither the words nor the actions clearly indicated should be modified in any way. The symbolic significance of the actions as well as the words of Jesus in the institution of the Lord’s supper must be reverently preserved and observed. Read more»
O. Palmer Robertson | “Should you Dip the Bread in the Wine at the Lord’s Supper?” | March 29, 2025
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Interesting, the if-then logic flow these mainliners who serve the elements with intinction use to justify it: single loaf or pieces, wine or grape juice, taken as a congregation or individually or simultaneously are all acceptable, therefore dipping the broad might as well be, too.
‘Course, dipped in what? Wine or grape juice? Congregations who use wine often have grape juice of a different color for the alkys and teetotalers to select. How do they deal with that if it’s intinction? Also, in larger congregations I’ve seen a flow of congregants from the pews towards various people of different genders stationed at strategic locations around the sanctuary doing the dipping and serving to keep things moving – raises a couple of issues there.
Then, there is plenty of both old and new testament evidence for the elements to be separated, not the least of which are the very words of institution started by Jesus at the last supper. We can play fast and loose under the guise of adiaphora if we wish for things like music, but there comes a limit for other things and this seems to be one of them.
Unfortunately, it is not only mainline congregations practicing ininction. I know of several PCA congregations that practice it.
Keep them distinct, do not intinct!
That’s outstanding Michael!