Tag: Communion

Beach Party!

1 Corinthians 11:20–29; John 21:1–13

Have you ever been to a beach party? I have…once. It was a surreal yet enjoyable experience. I was the 3rd wheel. We had a huge pallet bonfire and roasted hot dogs. Even as the outcast that I normally am (or perceive myself to be), I felt included. These weren’t really my friends, but for a time, we enjoyed each other’s company.

Over the last two days, we’ve talked about God’s feast. The first day (Matthew 22:1–14) was the fierceness of the king when the feast was disregarded as not being as worthwhile as the things of the mundane. The king was so insulted by those that were first invited that he started a new list…everybody else.

There is one last thing to say about that feast. It’s not as if the doors were closed to those that were first invited. They chose a different path. At no point was their invite rescinded. It was, and remains, open.

Yesterday, we talked (John 6:53–58) about the strangeness of the words used, “flesh” and “blood”. It might seem unwise to emphasize the weirdness of it. However, that is one of those “things” we do as Christians we need to see through non-Christian eyes.

Over the years there have been many movements that call Communion a “memorial”. Personally, I cannot fathom it being only a memorial. Yesterday’s devotion probably provides an idea as to why this is my perspective. One of the other reasons I struggle with the “memorial” view are the words of Paul that we read today.

We have many memorials, and many of them are very serious and deep. There are memorials for those who have given their lives for others. On the other hand, through a history of disconnection (deliberate and incidental) far too many think of an extra day off.

There are plenty of people who take Communion who view it as a thing that is done and miss the depth of what they do, what they a part of, and who they are dismissing. Yet, while that is critically important, there is something that is equally important. It is the love that draws us to the feast.

Whether Peter had ever had a beach party before is questionable, as the beach was the start and end of his work as a fisherman. Work parties always seem to be an oxymoron. It was also the place that Peter and a number of the other disciples were most familiar with, and the old familiar work probably helped their hearts.

And Jesus shows up. Not in a great crowd, but simply giving direction, and the building a simple fire to cook the fish and make some bread. It’s no beach party, but its very simplicity would help men that were still “simple” feel at ease.

Jesus welcomed them to his table. Jesus was the host. Yes, it was on a beach. It wasn’t fancy. It was love.

※Prayer※

Thank you, Jesus. Through you, we have True life. Thank you for your regular reminder of your love through Communion, and the family that you have gathered us into. Amen.

※Questions※

1) If you could have Jesus show up, what would you do together?

2) Why might it be significant what Jesus was doing on the beach?

3) How does one balance the fierceness and honor of the king’s banquet, to the simplicity of a beach grilling?

2020-08-22
What a Feast!

Matthew 22:1–14; John 6:53–58

When you’ve been invited to a party or some sort of celebration, have you ever received a little card that had you select from entree and/or other options? Or have you been to a buffet and been overwhelmed by the selection (or underwhelmed)?

Over the years there have been many tales of what the feasts in Heaven would look like. Some have used it to recruit people to their church or religion. For many, a gathering of family barbecues every day would be fantastic. So, of course, that’s would be what Heaven would be like (all the social introverts just shuddered)!

Making assumptions about things like that is often unwise, as it can lead to weird thoughts and even bad theology. The more serious part of that is that the primacy of feasts in the Scriptures is not to be diminished. This is especially true when we remember the feast that Jesus left to fill the gap while we wait for his return.

The feast that we have, though, is peculiar. Those who have been long in the church have been inured to the strangeness that is the Eucharist. As we read in John…eating human flesh and drinking human blood? If someone came to you and said that…how would you respond?

We read this and we immediately translate it into Christian language and thinking. If someone like Jeffrey Dahmer (real-life cannibal) or Hannibal Lecter (fictional cannibal) said something like this, we would not have such a Christianized response. That is the horror and revulsion that his hearers and likely even his disciples felt when they heard these words.

The Christian side of it is that we see the “spiritual” side of this as perfectly reasonable. We do have to keep in mind that for years Christians were accused of cannibalism because of the words of Jesus, and the regular Love Feast.

The Christian side of it also continues in two ways. First, by associated with blood, Jesus was associating with the Jewish belief of life was in the blood (from Levitical law). Second, by associating with the bread, Jesus was tying himself to the daily necessity (and often only food) of bread.

Lastly, though not often talked about, is the Jewish concept of eating the word of God. This was the Jewish practice of licking (literally) off a slate upon which Scripture was written (the Shema would make the most sense) with honey poured on it. There is some historical question if this was a 1st Century thing or if it developed later. However, there is some precedence from Ezekiel 3:3 who ate the word of God on a scroll.

Also, we understand that Jesus was the incarnate word of God (John 1:1–4). Thus, eating the word of God takes on a completely different understanding.

Especially now, when we are not taking Communion (Eucharist/Love Feast) in the communal way we have in the recent past, it is even more important to understand the gravitas of it. It isn’t just a little juice and a wafer (or bread)…it is the Word of God.

※Prayer※

Lord, John Wesley taught us that your feast is a means by which you deliver your grace to us. Let us not take it for granted and approach your banquet table with thanksgiving [eucharistia]. Amen.

※Questions※

1) How would you explain the why of Communion to a non-believer? How do you explain “eating flesh and drinking blood” without it sounding weirder than it already does?

2) Thinking of the king’s feast (Matthew 22:1–14), what does this tell you about coming to “the table” for communion?

2020-08-20
Barrier Breaker

Luke 16:19–31; Acts 16:1–5; 1 Corinthians 9:16–23 (read online ⧉)

One of the more interesting things that is occurring in this event called COVID-19 and its physical distancing are the conversations that are going along with it. There are plenty of political and health conversations (neither necessarily with all the facts or research, and this comes from all corners). There are economic conversations. There are logistical conversations. There are, amazingly, religious conversations.

For some of us, we are watching religious conversations regarding topics that some people had been thinking about (for example, communion online) for a time, to an immediate need. There are those that were dismissive (at best) of having any sort of community online (and dismissing those who had it as shallow) who now are doing their best to understand what it means to actually do it.

Then, there are those who need to be theologically “correct” who have decided to do nothing. Taking a prophet’s words out of context, they kicked their sheep out to the wolves because they couldn’t feed them the “right” grass. Yes, that is more than a bit snarky.

However, this a different form of the conversation Jesus continually had and that Paul was having.

In Jesus’ story of the beggar Lazarus (not to be confused with the Lazarus who was brought back to life), Abraham points out to the rich man that the prophets and the laws were already there. He and his brothers either didn’t see them, ignored them (either of these two would fit in the context of Jesus’ story), or believe that they were rich thus they were righteous (a common belief then and now).

How does this apply? Well, the so-called righteous living was not be lived through the filter of the Law or the prophets. In other words, they confused results, riches, and power with being followers of God.

Paul, on the other hand, knew that he was dealing with the “blind”. He did an odd thing. He circumcised Timothy. As this was all part of the context of delivering the message from the Apostles about what Gentiles needed to do to be “right”, we understand that Paul did not impose this upon Timothy because Timothy needed it to be done to be righteous. Paul did it so that there would be one less barrier between Timothy (and Paul) and the Jews.

Paul’s mission was to share the Gospel. He understood that there would be barriers (mental, emotional, logical, theological) between him and others. He would do his best (without violating the Way of Jesus) to identify with them enough to remove barriers and build relationships.

Often, even usually, people want others to remove their barriers. However, the love of Jesus Christ should be goading us to remove our barriers so that the message of the Gospel is receivable by others. Whether it is online, in person, through music, through television, or some other medium we need to remove our barriers.

It is not their responsibility to move closer to us. It is our responsibility to move closer to them. How do we know this? God came down as a baby. The infinite became the finite. We could not remove the barriers between ourselves and God. Only God could.

※ Prayer ※
God, help us to set aside our ways for your ways. Help us set aside our desires for your desires. Help us to reach people with the Gospel who neither know nor believe they need it. Amen.

※ Questions ※
1) What is one thing that keeps you from “agreeing” or “getting along” with people from another political party? Why does that one thing matter to you? Why might that one thing matter to them differently?
2) One of Jesus’ lessons is that our religiosity can inhibit others from having a relationship with God. What might one religious thing of yours might that be?
3) Why is it so important to understand that we have the responsibility to approach others? What might that mean for our daily lives?

2020-05-16
Maundy Thursday

Note: If you are reading this as group, have different people read each passage. Even more difficult, do so around a small light, like a candle.

Exodus 12:1-14; Psalm 116:12-19; John 13:1-20; Luke 22:7-20; John 13:21-35 (read online ⧉)

Passover is a key, if not the key festival of Jewish life. It is expected that all observant Jews participate. Jesus was no exception. Some scholars have concluded that as a Rabbi, it was expected that Jesus would host a Passover for his disciples. By no means should we assume that this was the only Passover they celebrated together, but it certainly was the most important for us.

Jesus humiliated himself (by the world’s standards) by washing his disciples’ feet. The sacrament of Communion was established. The words Jesus used effectively wiping away the old covenant. The last piece of journey to the cross is completed by Judas Iscariot. Lastly, a new commandment is given.

By tradition, the “Maundy” of Maundy Thursday is derived from mandatum, Latin for command.

“…love one another. Just as I have loved you, you also should love one another.”
John 13:34

All of this done for love: God’s love for Israel, God’s love for the Gentiles, God’s love for Creation, God’s love for you.

1. Imagine that you know a meal is your last with your loved ones, but they don’t know it. How do you think you would feel? What would you want them to know?

2. Why do you feel Jesus called the bread his body, and the wine his blood?

3. Have you ever had your feet washed, or washed the feet of others as we read? If so, what was your perspective of that experience? If not, how do you think you would respond?

2020-04-09
Sinning Fear

Hebrews 10:26–11:1, 1 Corinthians 10:1–14 (read online ⧉)

When we read verse 26 many people will become consumed by fear. There are a lot of people who were taught (and are being taught) that if you confess your sins (usually at church) then commit one immediately after, and then die, it’s as if the confession never existed. That is an incredibly hard place to live. There have been many Christians who have been worn down by this belief and it is heartbreaking, for it is not what the author of Hebrews intended.

The concept of deliberately sinning is something that needs careful unpacking, and it is (in many respects) far beyond today’s devotional to dig into it. When we look at it with John Wesley’s understanding of sin (Sin is a willful transgression of a revealed and known law of God.) it not only helps, it ties in much better. The reality is that we will sin. However, it’s whether it is a lifestyle, or not. We can always try to convince ourselves that we are not making it a lifestyle. That is likely a tell that we are indeed living a lifestyle of sin. What helps us to not continue walking down the slippery slope (for it is one), is the expectation of judgment and fury.

This is where a real balancing act has to occur. We don’t want to live in a life of fear, nor should we. Yet, we need to be aware that without Jesus Christ we are in that danger of judgment and fury. In other words, we ought to seek to not sin not because we fear, but out of thankfulness and gratitude that we do not have to fear.

On the other hand, self-justification is what the author of Hebrews wants us to avoid. The Christian understands (or should) that Jesus Christ died on the cross, and any temptations we have ought to be tempered by the thought of crucifying Jesus. While this sounds severe and even brutal, this is what keeps us from losing our way. When we stop being horrified at crucifying Jesus Christ, then are we a Christian any longer? As the writer continues, he recalls to his readers/hearers that they have already suffered and persevered through abuse and persecutions. The author is telling them that by continuing in sinful behavior they are spitting on their own sacrifices. As the writer reminds us, it is faith that leads us through temptations and even our sins. We are ever reliant upon the grace and mercy of God!

Of course, what constitutes sin is always asked in these situations. That’s pretty human. Paul reminds us that the Israelites all ate the same food and drank the same water as Moses. A portion died as a result of their behavior. Special food or drink didn’t save them (Communion as a means of grace is something different). They were drawn and tempted into old patterns, just as we are today.

1) What is your initial response to 1 Corinthians 10:13? How do you think it applies to our passage in Hebrews?

2) Are you fearful of the consequence of your sin? Why or why not? If so, how do you move beyond the fear?

3) Do you really trust that a way out is provided (1 Corinthians 10:13)?

Action: Write out a prayer to God using 1 Corinthians 10:13 as a starting point; perhaps a prayer of thanksgiving.

2020-02-01
Why of Baptism

John 1:19–28, John 3:22–28, Acts 19:1–7 (read online ⧉)

Baptism holds a central place in the Christian church from its very beginning. The only other act that is of equal or perhaps greater importance is the Eucharist (i.e., Communion). Today, it is the ceremony/event by which people are welcomed into the church universal. Over the generations, when and how it is performed changes. The underlying truth of it, however, has not changed.

John’s “Baptism of Repentance” was in the spirit of what was already occurring. Baptism (in different forms) was performed after a vow was completed or could be seen in ritual cleansing that the Jews practiced. The general practice and theology of the larger Christian church (of which Generations Community Church, and its denomination the Church of the Nazarene, is a part) is that we baptize once. This baptism is a sign of a repentant heart and that the person seeks to join (and does so by being baptized) the Body of Christ. The transformation from cleansing and repentance (John the Baptist’s baptism and Jewish practice) to re-birth and a new family was probably unexpected. We cannot forget we know “the end of the story,” meaning we cannot put our understanding on those that came before.

The interesting thing is that what John’s baptism meant was even in question when he was alive. Apparently, there was an argument over John’s baptism and purification (probably related to the vows and ritual cleansing already mentioned). John wasn’t worried about any of that. His concern was making way for the Messiah. His disciples were the ones having a (perhaps pointless) argument with a fellow Jew. Even as we look at this part of the story in wonder, how baptism works (and doesn’t) and changes people (and doesn’t) is still a point of contention for some. Like many things of God, we wonder (and develop complicated theology) about how it works. The point is that it works because God said so.

It does make it more curious as we get to Paul and the people of Ephesus. Somehow the story and redemption of Christ made it to them, but not then entirety. How the baptism that Paul performed (granted, in the name of Jesus) differed from the so-called “John’s baptism” is another mystery. Many great answers could be given. However, it is the result of this baptism that can cause a little heartburn in many of today’s Christians, and that is the gifts of the Holy Spirit that manifested (tongues and prophesying). There are certain traditions that state that a baptism is only valid if some sort of manifestation occurs. If so, that means there are many baptisms that are invalid (which is their point).

The true evidence of baptism is the act itself. If a person is willing to publicly confess that Jesus is their Lord and Savior, saving them from their sin and that Jesus is the Son of God, who with the Father and the Holy Spirit as God, then the church confesses that this baptism is true.

The one thing that perhaps the church at large has lost is the remembrance of baptism. Something that is pivotal in the life of a believer (even if, perhaps especially, it happened as an infant). While a person may only be baptized once, we are all called to remember ours.

1) Who “created” baptism? Why is that important?

2) Do you do anything to remember your baptism? Why or why not?

3) When you have witnessed a baptism of another, which one was the most powerful to you? Why?

2020-01-11
Nourishing

Exodus 16:13–36, John 6:29–41

Who’s On First? was a comedy routine honed and made famous by the comedy team of Abbot and Costello. It is a masterful—and frustrating—play on words.

Mana ≈ What is it?

How would you like your food—for 40 years, no less—to be named, “what is it?” Imagine teaching a child the language, and how confused the poor child would be when they asked, “what is it?” And the answer was, “exactly” or “yes”.

“What is it?” was a daily food for 40 years. It behaved differently than normal food. 6 days a week it appeared, and on 1 of those days you gathered twice more than you did on the other five days, and it lasted for 2 days, even though that which was gathered on other days rotted. “What is it?” is both a great question and a great answer.

“What is it” was the nourishment of God. It was a daily reminder that they were daily dependent upon God. There was no question that without God’s provision, the Israelites would have been in deep trouble. One would think that after 40 years, especially the children who were raised with it, would have an ingrained understanding and habit that God is the provider. It is reasonable to assume that these same people would not have been self-reliant, independent, or quick to turn away from God. One could make those assumptions. One would be wrong.

“What is it” wasn’t just a question regarding the food, it was also a philosophical question. “What is it” defined the patterns of the Israelites. In so doing, it placed the Israelites in the context of God. “What is it” defined what it means to eat from the table of God.

“What is it” also is fitting when it comes to the Bread of Heaven—Jesus. There have been many theological arguments over what exactly is Communion. When we “eat of the body” and “drink of the blood”, is it literal, spiritual, symbolic, mere ritual, a mystery…what is it?

1) Does “what is it” drive you a little crazy? Do you need to have an answer?

2) Why is it important to allow “what is it” with our walk with God?

3) When we think of “manna”, we don’t think of “what is it”. What other little things are we missing when we read the Scriptures?

2019-07-24
Maundy Thursday

Psalm 116, Psalm 117, Mark 14:12–52, Ephesians 5:15–21

Many churches observe Maundy Thursday through a communal recreation of the Last Supper (or the First Communion). It is an especially poignant time to do it, as the shadow of Good Friday sits right there…waiting.

John 13–18:27 is a much longer version of Maundy Thursday, and well worth reading. Luke and Matthew have their pieces of the story to tell, as well. The differing pieces are always an interesting thing to ponder.

Instead of the usual Last Supper and foot washing, there is a piece that is often—but not always—overlooked: the singing of hymns. Matthew and John both mention singing of hymns (like Mark). It was part of the ritual. The tradition that evolved was that Psalms 115-118 (sometimes Psalm 114, too) were sung during Passover. These are songs of triumph and God’s glory. Psalm 117 even talks about the “cup of salvation,” which makes it quite appropriate for Maundy Thursday (or any communion service).

Do you sing at meals? Most people probably don’t. If you have teenagers or young children, the thought of having any meal be longer feels like a headache. Yet, there is something to this that we should think on. It isn’t customary to sing at every meal, but how about symbolically important ones? While Passover does not have the same weight for most Christians as those of Jewish descent, it still should be very significant in our religious observances.

The power of Passover and Maundy Thursday is that as much as humanity had a part in it, God was the star. There are huge and powerful things that happen on Passover and Maundy Thursday, the response of the faithful should be awe, amazement, and a whole lot of singing.

1) Have you ever been to a Maundy Thursday service? If so, what were your takeaways from the experience? If not, why might it be powerful to wash the feet of others, have your feet washed, and to experience communion?

2) Singing is often part of many worship services. Why do you think that is? Have you have been to a service where there is no singing? If so, do you know why, and what was your reaction?

3) It is not coincidental that Maundy Thursday is a Passover meal. Why do you think it’s important? What is different between the two?

2019-04-18
Communal Sacrifice

Exodus 12:1–20, Nehemiah 8:1–18, Psalm 133

The Exodus story, specifically the first Passover, always comes up around Easter. Which makes perfect sense, as Holy Week revolves around Passover, along with the seemingly obvious linking of Jesus being the ultimate Passover lamb (i.e., the sacrifice needed for Passover). All the Israelites were going to sacrifice a lamb for a household. This was a large communal thing. One could (and did) ignore it at their peril.

Communal is something done or shared in a community, such as a church. An action done by everyone creates a powerful effect. In the US, we’ve forgotten a lot of communal activities, much of this having to do with our culture of independence. We miss a lot. It is why communal celebrations such as Communion and Baptism are so important to the life of the church. There is something also very powerful—and community building—in sharing a meal together.

“If the household is too small for a whole animal, that person and the neighbor nearest his house are to select one based on the combined number of people; you should apportion the animal according to what each will eat.” (Exodus 12:4)

There are 2 important observations in this verse. The first is how important and sacred this sacrifice is. Sacrifices mentioned later do not have this built-in focus on not wasting the sacrifice; just properly disposing of it. This one mentions not wasting it as part of the sacrifice itself. It is to be part of the consideration when choosing the lamb to be sacrificed. There is a shared burden for neighbors to make sure that each other has enough, but not too much.

The second observation is that by setting this boundary, extra emphasis is added to the communal nature of this specific sacrifice. This sacrifice and celebratory observation of Passover is not to be done in isolation.
Isolation—the internet notwithstanding—allows us to not learn from others, not to be in community with others, and not love others. When the Israelites return from exile, we read (Nehemiah 8:1-18) that the Israelites learned, mourned, and celebrated in community. Upon learning that there was supposed to be another festival—the Festival of Booths—they gather together (community) and celebrated it. Our celebrations, our learning, our mourning are (generally) more powerful in community, rather than in isolation. Fellowship and unity grow. Yet, we still tend toward isolation.

Psalm 133 sums it up:

How good and pleasant it is
when brothers live together in harmony!
It is like fine oil on the head,
running down on the beard,
running down Aaron’s beard
onto his robes.
It is like the dew of Hermon
falling on the mountains of Zion.
For there the Lord has appointed the blessing—
life forevermore.

1) Do you find yourself tending more toward isolation rather than community? Why?

2) If you are an introvert, how will you allow yourself to be drawn and actively seek community? If you are an extrovert, how can allow and encourage people to join the community without overwhelming them?

3) What other communal rituals (including secular ones) can you think of? What power do they have in people’s lives, and why?

2019-04-12
Blessings of the Vine

Isaiah 65:8–16, Luke 5:33–39

In Old Testament and Jesus’ time, wine was considered a sign of God’s blessing.* In this Isaiah speech, the new wine will be the remnant that faithfully returns to God, and then to the Promised Land. The interesting play on this means that because of the old wine (Israel) that the vines (the promise to Abraham) yielded, they should be destroyed. However, “one says” that there is hope in the new fruit. This new potential is followed by a reclaimed swamp (Sharon) for pasture, and “cursed”/barren land (Valley of Achor) as a place of rest.

Isaiah’s speech continues down a course of punishment for those who don’t (and/or continue to not) follow God. At the same time there is a promise of blessing for those who will follow God. The new wine indeed came and people returned to the Promised Land.

Yet, the new wine can become old, and it did. It wasn’t aging well, according to Jesus. The modern process of winemaking is both art and science. Vintners are pretty confident with their wines that they will get better with age. There are wines that don’t get better with age, too. In older days, however, the precision wasn’t there, especially as part of the fermenting process. BAD wine and vinegar were common results. Was Jesus saying that the wine (the Pharisees and scribes, scions of the Jewish Law and religions) was bad? Maybe, but it is more likely that Jesus was saying that the aging process was no longer effective (just like real wine), and it was time for something new.

This parable is often used to “prove” that Christianity was the new replacement for Judaism. It is used regularly to encourage churches to not hold too tightly to the old ways. Which is valid. However, the beauty of this version of the parable (see Matthew 9:14-17 for the other version) is the added line about the old wine. One must remember that the old wine was once new, too. The old wine has value.

If Jesus is the vine (or root), and we are the branches (John 15:1-8), we should all be producing new fruit, which makes new wine. Let us not keep focusing on old wine already made.

1) When you look at “the church” (all the claimants to Christianity), where do you see “new wine” and where do you see “old wine”?

2) Your “old wine” used to be the “new wine”, even if you think you’re young, that’s so. Why is important to see the value in old and new?

3) The wine and wineskins age together, how does that mirror our growth in faith and grace?

*As a denomination in the temperance (abstaining from alcohol) camp, the Church of the Nazarene (and other similar denominations) often struggle to call wine a sign of God’s blessing. By God’s grace, Thomas Welch invented (or perfected) the process by which grape juice fermentation would cease, and no longer produce an alcoholic beverage. This did allow temperance folks to have a “fruit of the vine” that met the theological needs of Communion and the theological/pastoral needs of ministering to those affected by alcohol or had another philosophical opposition to alcoholic beverages.

2019-04-11