Communion Week Six

Sorry, on the eve of Week Seven, I realized that I never posted Week Six.

If you're up late, here it is. Tomorrow morning we visit some of the newer voices on communion.

See you then.

Communion Week Six

Anabaptists and gathering of thoughts.

Opening statement from Rowen Williams, Tokens of Trust

"When we receive the bread and wine at Communion, we are nearest the very heart of what it is to be a Christian and to be the Church. We stand in the power of his prayer; we stand there because we have been invited by the risen Jesus, just as he invited sinners to eat with him in his life on earth; we pray in the Holy Spirit and we receive gifts that the Holy Spirit has meant to be vehicles of this life. It is a moment when we declare who we are and when we are given the greatest opportunity to grow as believers because we are open as we can be to the act of God in Jesus and the Spirit."

Intro - been through a lot of history, it can be a lot to take in. I will say a bit about the Anabaptists today, but I also want to lead us into some other voices as this series is soon over.

One of the big thoughts, controversies, contentions (whatever you call them) is the connection between baptism and communion. And the streams of thought, as I might have mentioned between rules (like GoW's) of communion being offered for the baptized. And of the open table, where all, whether baptized or not are invited to the table.

Also, I was reminded this week that the discussion of Children in Communion really is a discussion about the open table - about an offering of communion to all non-baptized, not just the children.

Anabaptists

Rejected control and authority (were known as the first "free churches") - they formed their worship based on scripture (sola scriptura) and the forms of worship were "spirit led". Most of them rejected external ceremonies whether they were Catholic ceremonies, Lutheran or Reformed. They used very simple rituals, scripture, and simple language.

(Interesting that Luther also desired this "truly evangelical order" where you don't need outward form and structures).

Beliefs:           

• Community gathered around the table, sharing the bread and wine, genuinely knew Christ's presence.

• rather than reducing the Eucharistic to a act of remembrance (like the Reformers), Anabaptists believed in the synthesis, or joining together of faith, reconciliation, community and mission - all expressed in coming to the table.

• Because of Christ's ascension, he cannot be bodily present on earth, or in the bread and wine. Strongly influenced by the Gospel of John, they fused Christ's divinity with the Spirit. So the emphasis in on the action of the Spirit in Communion (because Christ could not be there).

Practices:           

• initially a desire to share communion whenever they are gathered. But they depart from this.

"The Lord's Supper shall be held, as often as the brothers and sisters are together, thereby proclaiming the death of the Lord, and thereby warning each one to commemorate, how Christ gave his life for us, and shed his blood for us, that we might also be willing to give our body and life for Christ's sake, which means for the sake of all the brothers and sisters."

• they do use the language of commemoration, which echoes Zwingli, but is somewhat different. The declaration of what Christ has done (his suffering) means that all brothers and sisters must be willing to lay down there life for each other. More than a memory - living this out could cost you your life.

• they understand Jesus' words "this is my body" as Christ making a loaf of all the children of God (Didache language) - all called into the unity of faith, baptism and spirit. Christ is present amongst the reconciled community.

Another way of saying: the Anabaptist Eucharistic spirituality was communal.

"Whoever does not share the calling of the one God to one faith, to one baptism, to one spirit, to one body together with all the children of God, may not be made one loaf together with them, as must be true if one wishes truly to break bread according to the command of Christ." (from the Schleitheim confession, 1527)

Anabaptists called for a "pure" church made up of a community of voluntary believers living Holy lives in the way of Jesus.

• The Pledge of Love - said as part of the liturgy, Anabaptist would pledge their desire to love God, to love their neighbour, to make peace and unity with brother and sister (to reconcile) - a preparation before the taking of Communion. Focusing on the practical meaning of love in the life of both the individual and the community.

• The meaning of the supper: Love. The call was to be conformed (or I would say, transformed) to Christ's sacrificial love. To follow Christ in life. This was a good challenge at the conclusion of communion.

Question - How do you feel about Communion being a symbol of community? What does this mean for those not part of the community - visitors from other churches? What about those not baptized? Can they be a part of it… does it water down the unity of Grain of Wheat, of the whole church?

Enlightment

IN very broad strokes I want to paint a picture of what changes during modernity, science, the age of reason - and what is known in the west as the Enlightment (18^th century). Worship changes, and I have alluded to this before: The word, teaching, religious instruction becomes the focus. Sermons were a chance to talk about morality, charity, how to be good. Admonition against being bad. There was no room for mystery or miracle, for revelation or prophecy - inspiration and emotion were laughed at. Incidentally, by parish law, the church in England was required to practice the Eucharist three times a year. It was a memorial service, didactic (instructional), and the purpose was to enhance social harmony.

A sentence on the Methodists, John and Charles Wesley (and an encouragement to read more about them) - John the evangelist emphasizes the value of prayers and frequent communion - he actually rediscovered the brings back the 1^st Century Love Feast, sharing actual food with the poor - Charles writes hymns for the feast.

I am going to jump over the Presbyterians, Brethren, Anglo-Catholic (the Oxford movement in England) the Pentecostals - and just draw out a point of what has been happening in the 20^th Century.

Protestants have discovered liturgy (!) - they have, for quite some time, restored the balance of the two part worship service that I alluded to before - restoring the Eucharist along with the teaching of the word.

Catholics liturgical reform has insisted on renewed space and importance for the Word read and preached.

(Balance and Harmony are good things.)

Question: How do we balance our service between sharing the bread and wine and reading and teaching the word? Do you see Communion as a chance, as I quoted from Rowan Williams, "the greatest opportunity to grow as believers"?

Close this session - leading to the next - with Webbers points about The Convergence Movement.

Robert Webber talks about the draw of liturgical worship that evangelicals experience. This will lead us into next weeks further discussion and exploration of newer voices.

He explains 7 points, that detail these common elements of what is called the Convergence Movement. See where you find GoW fitting in this.

1. A restored commitment to the sacraments, especially the Lord's table
2. An increased motivation to know more about the early church
3. A love for the whole church and a desire to see the church as one
4. A blending of practice (evangelical, liturgical, charismatic) yet maintaining unique points of view.
5. An interest in integrating structure with spontaneity in worship
6. A greater involvement of sign and symbol in worship
7. A continuing commitment to personal salvation, biblical teaching and the work and ministry of the Holy Spirit.