The following devotional was given at CBF Staff Gathering, November 11.
Scripture Reading: John 6:48-60, 66.
“Eat my flesh and drink my blood.” When we hear phrases like these, we most likely think of zombies, cannibals, or vampires; Jesus is probably not the first thing to come to mind. This was true for Jesus’ disciples as well. They did not automatically think of the man they had been following. In fact, they were offended by his words. While they probably did not think of Twilight, Hannibal Lector, or Zombieland, they could not understand what he was talking about, and as we see in v. 66, many left over these strange and offensive words.
Today, in this season of giving thanks, want to look at these odd words, but for the good news they have for us. This passage obviously points us toward the practice of the Lord’s Supper in our churches. The original term used by the early church for communion was Eucharist, meaning literally “to give thanks.” The early church thought of communion as a time to give thinks – thanks for what Christ did for us, but also thanks for what the practice of eating and drinking Christ’s body and blood will do for us now, in the present.
In the past 2,000 years I believe we have lost a sense of the transformative power and Eucharistic meaning of communion, because we too are offended. We don’t want to think that eating and drinking body and blood will actually do anything for us. We place our emphasis on personal belief and orient our worship emphasis around preaching or singing, and think of communion as just a symbol of Jesus sacrifice – nothing more. But Jesus says that communion is a Eucharist – the first and continual thanksgiving.
Communion is not just a time we intellectually offer our gratitude to God, but an event in which we are so compelled to thanks for the bread of life, that we become participants in that life. By eating and drinking the body and blood of Christ, we commit ourselves to being the Body of Christ. We eat ourselves into this reality. That common phrase, “You are what you eat,” is no more true than in the context of the Eucharist. We gradually become what we eat – not only the presence of Christ in the world, as we so often say at CBF, but the actual Body of Christ – his hands and feet. As we practice communion in our churches we are being formed and transformed into Christ’s body in the world.
I remember as kid, the Lord’s Supper was simply a chance to stave off my hunger for a few minutes until we could go to my grandparent’s for Sunday lunch. I would be especially excited, however, if I saw real, fresh bread up front instead of those stale wafers. When they passed the trays around, I would search for the small cup filled to the top with the most grape juice. Communion never meant much to me. In fact, it wasn’t until a few years ago that I began to first realize its significance. While serving as associate pastor at a church in Chapel Hill, the ministerial staff would rotate different roles in the communion service. During one of my first Sundays on staff, my responsibility was to hold the bread or the cup and as the congregation came to receive, I would say to each of them, “This is the Body of Christ, broken for you,” or “This is the Blood of Christ, shed for you.” I’m not one who often has highly spiritual experiences, but I remember that this moment was one of the most surreal and at the same time real experiences of my life. It certainly was one of the most formative, when the words I was saying sunk in and I realized the gravity of what I was doing. I was offering the body of Christ to others, as I myself was becoming a part of the body of Christ. I was sharing the body and blood of Christ to people in need of grace of renewal, in the same way I was in need. I can’t imagine any more important task, but I also believe that is the essence of what it means to be a Christian.
As part of the Body of Christ, we offer that Body and Blood to the world. It is what we do as CBF. It is what we do as members of our churches. It is what we do as a missional people. It is the Eucharist – a time to be thankful that we have such a good work to do. Thankful that God trusts us with such an important mission and makes us, as Christ’s body on earth, the vehicle and instrument through which God chooses to change the world.
As you practice the Eucharist during this season of Thanksgiving, be thankful for Christ’s body. I encourage you to think of communion as more than a symbol, but as an event that is transforming us into what we eat, not so that we can keep it, but so that we can give the bread of life away to others.
Amen.
Kris,
Thanks for this post. The Lord’s Supper has been an important part of my spiritual life as well, particularly in leading it.
I would point out that understanding the transformative powers of Communion, or the Eucharist, has not been lost on the majority of Christian traditions throughout history. In fact, for most Christians–even many Protestants–it is central to their understanding Christian theology. The best resource I have found in regards to this “eucharistic theology” is from Orthodox liturgical theologian Alexander Schmemann in his book, “For the Life of the World.” Great quick read.
While I don’t think it is true of Christianity in general, I think your commentary on the widespread anemia of eucharistic theology makes complete sense in our Baptist context, though I don’t think this is necessarily a product of our insistence on symbolism. I think it is more a product of our anemic understanding of the power of symbol. Schmemann is helpful here as well. Symbols are more than just representations of “bigger things” or at least they should be. For example, I would offer that the eucharist is a “reenactment” and “active remembrance” of Christ’s life death and resurrection–not just of the event in the Upper Room. But much more than that, it is also itself a act of Christian living, for all the reasons you highlighted above. It is not just representing something–it is actually doing something as well. If we appreciate the fullness of “symbolism,” there is really no need to insist the eucharist be “more than a symbol.” I like to think that one of my tasks/duties/delights of being an ordained minister is to keep these symbols; to cherish them, lift them up within my community, and work to ensure they are passed on.
In your brief history of the eucharist, I would also add the important transition of the Lord’s Supper from a regular “agape meal,” or fellowship meal within the early church to its current status as a ritual meal. I find a lot of power in understanding the origins of the LS as the simple (or not?) act of sharing a meal among one’s friends and fellow believers. We might do well to have a broader understanding of Christ’s words “As often as you do this” to include much more than our monthly/quarterly ritual celebrations.
Sorry for the long comment. This is obviously a topic I feel strongly about.
Bests
Scott,
Thanks for your words and insight. I agree that many traditions find rich meaning and power in communion, and even some Baptist congregations engage a strong Eucharistic theology. I have not heard Schmemann’s work but have heard it referenced several times. It seems like a work I need to read, so thanks for reminding me.
And you are good to point out the agape meal and theme of the social dimensions of the Eucharist – a very important theme. This being a devotional I needed to focus my thoughts into a 5 minute message. Perhaps next time I can write one on the social implications of inclusive table fellowship. I’m sure you are aware to two great works on this subject that I would recommend to anyone – Body Politics by John Howard Yoder and Torture and Eucharist by William Cavannaugh. If you haven’t you (and anyone else reading this) should check them out!