A Holy Meal

The Lord's Supper in the Life of the Church

Smith, Gordon T.

• Publisher: Baker Academic
• Year: 2005
• ISBN:
  9781441242792
• Topic: Theology & Religion
• Subtopic: Christian Rituals & Practice

"This is my body, " said Jesus at the Last Supper. What did he mean? Throughout church history, there have been various interpretations of his words. These differences have caused denominational ruptures that have yet to heal. In A Holy Meal, Gordon T. Smith shows that we cannot appreciate the Lord's Supper until we understand it. In light of the renewed attention given to the sacraments by all branches of the church, he examines the historic interpretations and seeks common ground among believers. In the process, he shows how the Lord's Supper can infuse new meaning into the church as it confronts the forces of postmodernism and secularism. A Holy Meal is essential reading for Christians who want to ponder the Lord's Supper again--perhaps truly for the first time.

1

EATING AND THE REIGN OF GOD

We cannot live without eating. Even more remarkable, eating is a spiritual practice. We are reminded by the testimony of Scripture and the spiritual heritage of the church that eating and drinking are not merely responses to physical hunger. While the acts of eating and drinking do meet our physical needs, in them something else also happens that satisfies the deepest longings of our souls.

The study that follows considers the meal of the church—the holy meal that is traditionally known as Holy Communion, the Eucharist, or the Lord’s Supper. On the one hand, this meal involves an intentional encounter with God. This holy meal profiles the relationship of the Christian church to a Triune God and is also a means by which God is experienced as Father, Son, and Spirit. The Lord’s Supper is also a meal in which we celebrate the reign of God and communicate that we are a people who live in this reign. In other words, this is a meal that enables us to live those dimensions of life that matter most. Indeed, one might easily conclude that in this meal the critical contours of the spiritual life are both delineated and maintained. The encounter with the risen, ascended Lord Jesus Christ enables the church to live in the world but as participants in the reign of God. We are in but not of the world.

Both of these—the relationship with God through the ascended Christ and the way of being in the world while under the rule of God—are effected in our lives through the work of the Spirit. What we ask for when we pray for the gift of the Spirit is known and experienced in the holy meal. Or to put it differently, when we ask for the Spirit, what we long for is precisely what is offered to us in the Lord’s Supper.

Therefore, the epiclesis—the ancient prayer for the coming of the Spirit—is not a petition that merely supplements or complements our celebration of the Lord’s Supper; this prayer is the heart of the matter. We participate in the Lord’s Supper in the Spirit, and as we leave, we pray that we will return to the world in the fullness of the Spirit. What needs to be emphasized is that it is precisely in the actual celebration of this sacred event that we experience the very grace for which we long when we pray, “Oh, come, Spirit of God.” Each dimension of meaning in the Lord’s Supper—each grace received—is but another facet of the gift that is given to the church through the ministry of the Spirit. This study of the Lord’s Supper is, then, a consideration of the ministry of the Spirit as it is manifested in the life of the community of faith. This gift is, in the end, the grace to live under the liberating reign of Christ.

There is another recurring theme in this study of the Lord’s Supper: The holy meal is a communal event; it is about eating together. The encounter with the ascended Christ and the experience of the grace of the Spirit’s ministry are experienced together. We live in a time of increasing emphasis on individual sensibilities and needs, what essentially has become a spirituality of the personal self. There is some legitimacy to this. We need solitude; it is a necessary part of the life and practices of a maturing Christian. We need to learn how to make choices, to act with courage, and to develop as mature persons. We need to know ourselves, as individuals, and to know what matters to us, what it is that we are called to do, and to have the courage to do this without caving in to the demands and expectations of others. Yet this can easily descend into personal autonomy. We can so easily come to feel that we need no one. Our social context encourages us to make our own choices, live our own lives, and engage with others only when we think they have something to offer us. This is not a Christian spirituality. Further, it is an approach to life that does not foster true engagement with God or truly enable us to experience the full grace of being a Christian. The words of 1 John 1:3–4 remind us that joy is made complete when we are in fellowship with God and one another. Nothing so enables this as the Lord’s Supper. Nothing so effectively mitigates against the propensity toward individual autonomy within our culture and within Western Christianity as the Lord’s Supper. This meal is a means by which we see, feel, and taste that we are in this together. We need one another. We depend on one another. Together we will know God and grow in faith, hope, and love.

We can certainly read the Bible together and serve together and participate in a number of activities that enable us to experience God together, but nothing quite like the Lord’s Supper so enables us to declare and experience our common faith.

Eating and the Old Covenant

The genius of the event is that it is a meal—a holy meal, but a meal nevertheless. We appreciate its significance all the more when we recognize that the meal is a central motif in the Bible, particularly in connection with God’s salvation. The biblical story begins with food: The first human parents were invited to eat, with the proviso that their eating was to be an expression of thankfulness, obedience, and dependence on God. Alas, it was in their eating that they chose to disobey.

It comes as no surprise, then, that eating plays such a crucial role in the inauguration of the Old Testament covenant. Because the parents of humanity ate in disobedience, it is appropriate that the covenant God graciously established with their descendants, notably the children of Abraham and Sarah, was set in place around a meal. This covenant feast was marked by thankfulness, obedience, and dependence on the provision of God. The fellowship of the meal happened in the presence of God.

Then Moses and Aaron, Nadab, and Abihu, and seventy of the elders of Israel went up, and they saw the God of Israel. Under his feet there was something like a pavement of sapphire stone, like the very heaven for clearness. God did not lay his hand on the chief men of the people of Israel; also they beheld God, and they ate and drank.

Exodus 24:9–11

Then in describing the sacrificial system, the book of Leviticus makes regular references to the act of eating in connection with the sacrifices. Some of the sacrifices were burnt up completely, it would seem, but while the peace offering was presented to God, it was then actually consumed by the worshiper, specifically and intentionally in the presence of God. It is significant that the potential reasons for celebrating a peace offering, as described in Leviticus 7:12, also find expression in our celebration of the Lord’s Supper: A peace offering could be given as an act of thanksgiving, it could serve as an occasion to renew the covenant, or it could be a celebration of God’s goodness and providential care.

Mention also needs to be made of the extraordinary downpour of the manna—the bread from heaven. This was clearly a physical and tangible act of God, a means by which God’s people ate, were nourished, and lived. But it was so much more. The people of Israel were regularly reminded that this was a daily provision; it was a manifest demonstration of their complete dependence on God’s providential care. But what makes this doubly fascinating is that immediately prior to the coming of Jesus, the teachers of Israel spoke of the Messiah, who would bring down a new manna. Then Jesus came and, as we read in John 6, spoke of himself as this bread from heaven.

The wisdom literature of the Old Testament contains some intriguing references to eating and drinking. Sometimes the eating of the wise speaks of divine blessing. At other times, it is an expression of the height and joy of wisdom, such as when we read, “Come, eat of my bread and drink of the wine I have mixed. Lay aside immaturity, and live, and walk in the way of insight” (Prov. 9:5). Here eating is portrayed as an intentional act of response to the call of sophia, the call to wisdom.

Then in the Prophets, we find this call:

Ho, everyone who thirsts,

come to the waters;

and you that have no money,

come, buy and eat!

Come, buy wine and milk

without money and without price.

Why do you spend your money for that which is not bread,

and your labor for that which does not satisfy?

Listen carefully to me, and eat what is good,

and delight yourselves in rich food.

Incline your ear, and come to me;

listen, so that you may live.

Isaiah 55:1–3

Here, and earlier in Isaiah (25:6–9), we see that the future of Israel is to be one of plenty and that this plenty will be experienced in festive eating and drinking. But this eschatological vision is complemented by a call to the present. Since the future is secure, the prophet urges the people to live accordingly and to anticipate and seek that which is consistent with the life to come. In this remarkable interconnection between listening and eating, eating and drinking represent the deepest yearnings of the soul—longings that can, in the end, be fulfilled only by God. There is also a hint of something significant here: We only eat well, in the kingdom, when we listen well. Conversely, it appears that we only truly listen when we eat “what is good.” Listening and eating go together.

Eating and the Ministry of Jesus

Given this backdrop in the Old Testament, it is no surprise that the New Testament reveals that eating was important for Jesus and that the new covenant was both inaugurated and renewed around a meal—the Lord’s Supper. But the Last Supper was only one of the many meals Jesus ate. Eating was for Jesus a key means by which he proclaimed the coming of God’s reign and acted, or enacted, its arrival. Meals were a central way in which Jesus portrayed the values and vision of the covenant and the meaning of the rule of God. He often referred to eating and drinking in the kingdom of God, and in speaking to his disciples, he anticipated that day when he would eat and drink with them “at my table in my kingdom” (Luke 22:30).

Jesus ate with his followers, with his friends, and with outcasts. It was so much a part of his ministry and his life that one almost gets the sense that when he wasn’t preaching and teaching he was eating. In so doing, he was identifying with the ancient Jewish practice of meal fellowship.[1]

His meals were acts of compassion. He saw and met hungry people, and he fed them. Jesus responded to their most basic needs while always insisting that their fundamental needs were greater than those represented by their immediate physical hunger.

These meals were also acts of acceptance, forgiveness, and mercy. Meal fellowship for the Jewish community was a sign of thanksgiving to a gracious Creator and Redeemer, but it was also a sign of community and fellowship, indeed, of reconciliation. Jesus intentionally ate with those on the margins: outcasts, tax collectors, and those like Zacchaeus and Mary Magdalene, whom others rejected and despised. He welcomed them at a meal. This was scandalous for the religious authorities of the day, but for Jesus, eating with “sinners” was something that necessarily accompanied his preaching and teaching. As Wolfhart Pannenberg puts it, “We have in these meals the central symbolic action of Jesus in which his message of the nearness of God’s reign and its salvation is focussed and vividly depicted. . . . Everything that separates from God is removed in the table fellowship that Jesus practised.”[2]

Then, of course, Jesus ate with his disciples. The Last Supper was the last of many meals Jesus had with them. They felt the weight of the occasion as he told them that this would be his last meal, for the time being, until he would drink with them from the cup in the coming of the kingdom (Matt. 26:29; Mark 14:25; Luke 22:16, 18).

Then Jesus continued to eat with his disciples following the resurrection. He kept meeting them at mealtimes! There is the dramatic encounter in Emmaus, where Jesus was recognized “in the breaking of the bread” (Luke 24:28–35); the meal on Easter Sunday evening, back in Jerusalem (Luke 24:36–43); and the heartwarming encounter between Jesus and the seven disciples who had gone fishing when Jesus himself prepared the meal (John 21:1–14). All of this is so noteworthy that after the ascension Peter witnessed before Cornelius that Jesus “ate and drank” with them after he rose from the dead (Acts 10:41). Indeed, the post-resurrection meals put the “last” supper into a whole new perspective for the disciples. There is a sense in which it made sense to them only in light of the meals they celebrated in the company of the risen Christ. Even after the ascension, then, the early church continued to “break bread” as a celebration of the presence of the risen Christ in their midst (Acts 2:42).

Jesus not only ate but also incorporated meals into his stories. The parable of the lost son, for example, includes a grand celebration at a meal. In so doing, Jesus illustrated something central to his message of the kingdom of God: A messianic meal will be the central event profiled in the coming of that kingdom. Indeed, the hope of Israel was captured in the image of a meal—specifically, a meal when people will come from east and west. This hope was not only for the house of Israel; it clearly incorporated Gentiles as well (Matt. 8:11; Luke 13:29). It is clear that Jesus viewed his meals with his disciples as events that anticipated this meal at the consummation of history.

So it comes as no surprise that the early church ate together. Yes, of course, they ate together because Jesus urged them to “do this in remembrance of me.” Yet the practice of this meal was also at the heart of their relationship with Jesus. Though Jesus was physically absent, having ascended into heaven, he was mystically present to them at these meals. They fully embraced the words of Revelation 3:20 that if they invited him into their presence and company, he would come in and would eat with them. But they knew that this eating was an act of faith and anticipation as they looked forward to the day when Jesus would be tangibly and physically present to the community of faith. This event in the life of the church, the physical act of eating and drinking, was fundamentally a spiritual event. While it was certainly physical eating and drinking that set the stage for the Lord’s Supper, it was in the end a symbolic event. Yes, the church did eat and drink, but what was fulfilled were the deepest yearnings of the human soul, that Jesus would enter in and eat with his people.

This is the joy of the new kingdom. The risen, ascended Christ, the head of the church, responds to the yearnings of a spiritually hungry people. His people take the words of Isaiah 55 to heart when they are asked, “Why do you . . . labor for that which does not satisfy?” (v. 2). They want to respond to the exhortation, “Listen carefully to me, and eat what is good” (v. 2). They do this in a holy meal, the Lord’s Supper. As Alexander Schmemann has observed, the original sin of Genesis 3 is not so much that Adam and Eve acted willfully but that they were no longer hungry for God and looking to God for “life.”[3] Their eating was a violation of life because they ate in disobedience but also because they ignored God in their eating. Human eating is only truly life giving if it is an expression of gratitude and obedience to God, an eating wherein God is both acknowledged and obeyed.

It is amazing that our salvation is symbolized in an act of eating and drinking. In the event of a meal, we together look back to the failure of our human parents, and we look forward to an eating and drinking that will be part of the kingdom that is yet to come. We also eat, very intentionally, as an act of obedie...

Table of contents

• Cover Page
• Title Page
• Copyright Page
• Contents
• Part 1 Eating, Symbol, and Sacrament
• Part 2 Seven Words
• Part 3 Concluding Observations
• Notes
• Scripture Index