Communion: Partaking in Faith

Food and drink, more than any other aspect of life, has a way of bringing people together. Perhaps, this is the reason Jesus taught us to ask for "our daily bread" in the prayer that he gave us (cf. Matt. 6:11; Luke 11:3). The Hebrew word lechem (H3899) refers to more than just morsels of baked wheat, but also to physical and spiritual nourishment. An example of when a simple meal caused peace to break through a time of pure hatred was during World War I. In the "Christmas truce" of 1914, the enlisted soldiers from each belligerent side—Britain, France, and Germany—laid down their arms to celebrate Jesus' birth. They missed their families, and simply wanted a piece of home and the love of family. These soldiers did not have the approval of their higher-ranking officers to stop fighting. Yet, after five months, they had grown weary of non-stop combat. These soldiers, who typically came from the lower classes, were tired of the horrible conditions, the constant threat of danger, and watching other men die. Just as the Christmas truce proved to be a joyous occasion that challenged the status quo, so does the rite of communion.


Love Feasts & Potlucks


In his first letter to the Corinthians, Paul of Tarsus warned against the corruptions of the Lord's supper. In context, the wealthier members flaunted their privilege over the impoverished ones when they ate together (cf. 1 Cor. 11:20-22). In the first century, communion was not a ritual, but an actual meal called a "love feast" (Greek: agapē; G26; cf Jude 1:12). The church potlucks that we host now have more in common with the original intent of communion than the ritual form. Now, imagine if everyone ate their food, with the wealthy suburbanites gorging themselves in front of their urban or rural poor counterparts. This is the reason that we share our food alike during the potluck, and this is now common for us. Paul was chiding the wealthy Corinthians for their lack of humanity and hospitality. Communion is Jesus' way of compelling us to move beyond our ethnic, racial, and socioeconomic differences to join together in love. No, this is not class warfare, but a template for all Christians sharing their resources according to need (cf. Acts 2:44-46). However, this is a free and voluntary action. The -union suffix alludes to the cooperation of different people working toward the same goal. At communion, we celebrate our ability to overcome differences, but never to impose a rigid uniformity. Paul had some very harsh words for those who corrupted the Lord's supper by their sinful conduct. He even said those who partook of communion unworthily became ill or died from their sin. Keep in mind, Paul was not talking about some notional form of confession or penance before communion, but a true reconciliation of disparities (cf. 1 Cor. 11:27-32).


Body & Blood​ of Christ

Many of us grew up in a predominantly Christian culture, so we have a baseline idea that the "body and blood of Christ" is a church-y term. Yet, once we step outside this paradigm, it should offend us. In the second century, many Roman intellectuals believed that Christians were practicing atheism, cannibalism, human sacrifice, and incest. However, they misunderstood context, not realizing that Christians did believe in the true God, just not the Greco-Roman pantheon of gods. These people misunderstood the celebration of communion, love feasts, and the spiritual titles of "brother" and "sister" as something immoral. Then why do we say we partake the body and blood of Jesus? Why not just say that we eat bread and wine in memory of him? Although some churches teach that, the scriptures feature more mystical language than a simple memorial. To be sure, Jesus' claim that anyone who wants to be saved must eat his body and drink this blood horrified the Judean religious leaders (cf. John 6:48-58). Since many religions feature some kind of ritual mealto include Judaism, why not just celebrate Passover (Hebrew: Pesach; H6453)? Most of our rites for communion are based on Paul's witness:

I received a tradition from the Lord, which I also handed on to you: on the night on which he was betrayed, the Lord Jesus took bread. After giving thanks, he broke it and said, "This is my body, which is for you; do this to remember me." He did the same thing with the cup, after they had eaten, saying, "This cup is the new covenant in my blood. Every time you drink it, do this to remember me." Every time you eat this bread and drink this cup, you broadcast the death of the Lord until he comes (1 Cor. 11:23-26).

We should acknowledge the symbolism behind Jesus' body and blood as hyperbole, a calculated exaggeration. In their Jewish and scriptural contexts, the terms "body" and "blood" refer to concepts beyond the literal human body. Jesus often used hyperbole in his teaching, unless we believe he wants us to hate our families (cf. Luke 14:26) in violation of God's commandment to honor our parents (cf. Exod. 20:12). When we commune with Jesus and our fellow Christians, we do so in both faith and thanksgiving (Greek: eucharistia; G2169). We share a meal just as the Israelites ate the Passover on their departure from Egypt (cf. Exod. 12). John described the last supper as a Passover seder (H5468, "order"), but deliberately omitted the lamb (cf. John 13). Jesus and his apostles most likely ate lamb for this meal, but John left it out for a reason: Christ himself is the Lamb of God who takes away the sin of the world (cf. John 1:29).


Many Christians do not realize the eschatological nature of communion. It is noteworthy that Jesus said, "I have earnestly desired to eat this Passover with you before I suffer. I tell you, I won't eat it until it is fulfilled in God's kingdom" (Luke 22:14-16). Even though he did eat bread and fish with the disciples after the resurrection, Jesus did not host another supper. He joined Cleopas and another one his disciples after meeting them on the way to Emmaus. There, he revealed himself in the breaking of bread. Although they did not recognize Jesus on the road because God kept them from knowing, he rewarded their hospitality in taking in a total stranger (cf. Luke 24:13-35). Jesus understands that we need both abstract and physical ways to know God. So, he gives us both Word and the liturgical rites of baptism and communion to show us wisdom and grace. In this context, "Word" is more than letters on a page, but the living scripture written on our hearts (cf. Rom. 2:15; Heb. 10:16). Luke of Antioch also recorded Jesus' parables of the wedding banquet and the great dinner. The theme or radical hospitality plays a key role in each lesson. Jesus tells us to invite all people to his wedding banquet, even if we initially fail to see their inherent value in the image of God (Latin: imago Dei). In the second about a great dinner, we see what comes of those who reject God's invitation to join him (cf. Luke 14:7-24). Both parables are lessons about God's kingdom, and the matter of his offense is not a failure to respond to a meal invitation. Rather, communion is a picture of God's will to make the world right again. Simply put, if we cannot share our thanksgiving in the here and now, we will never be able to do so when God resurrects both the living and the dead (cf. 1 Thess. 4:16; 2 Tim. 4:1; 1 Pet. 4:5).


Be present, be present, Jesus, our great High Priest, as you were present with your disciples, and be known to us in the breaking of bread; who lives and reigns with the Father and the Holy Spirit, one God, now and forever. Amen.


The Book of Common Prayer. Huntington Beach, CA: Anglican Liturgy Press, 2019. p. 676.  http://bcp2019.anglicanchurch.net/wp-content/uploads/2019/08/BCP2019.pdf.


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