Devotion.al

Tag: Communion

  • 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 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 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—. There have been many theological arguments over what exactly is . When we “eat of the body” and “drink of the blood”, is it literal, spiritual, symbolic, mere ritual, a …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 ?

  • 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 ). It is an especially poignant time to do it, as the shadow of 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 that evolved was that Psalms 115-118 (sometimes Psalm 114, too) were sung during Passover. These are songs of triumph and God’s . Psalm 117 even talks about the “cup of ,” 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 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 of the 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 , have your feet washed, and to experience communion?

    2) Singing is often part of many 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?

  • Communal Sacrifice

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

    The Exodus story, specifically the first Passover, always comes up around . Which makes perfect sense, as Holy Week revolves around Passover, along with the seemingly obvious linking of being the ultimate Passover lamb (i.e., the 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 , 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 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 notwithstanding—allows us to not from others, not to be in community with others, and not 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 . 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 —
    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?

  • Blessings of the Vine

    Isaiah 65:8–16, Luke 5:33–39

    In Old Testament and Jesus’ time, wine was considered a of God’s blessing.* In this Isaiah , 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 to Abraham) yielded, they should be destroyed. However, “one says” that there is 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 . 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 ” (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 , how does that mirror our growth in and grace?

    *As a denomination in the temperance (abstaining from ) 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 and the theological/pastoral needs of ministering to those affected by alcohol or had another philosophical opposition to alcoholic beverages.

  • Communional Mystery

    John 6:54–66, Zechariah 3:1–4, Romans 8:31–39

    The how of Communion has been a of and for the . How it works has been (and continues to be) a strong discussion point between traditions and denominations. What hasn’t been a discussion point is that it does work. The long practice of Communion ties generations to the past, communities , connects hearts and minds to the . At the beginning, even before Jesus’ death on the cross, it was a dividing point. People took a very literal view of Jesus’ wording, which turned them away from him. Those that knew him—the 12 disciples—didn’t walk away. They seemed to have some understanding that Jesus wasn’t being as literal as had assumed. That does not mean they completely understood. They did, however, know Jesus, so instead of insisting to understand, they accepted. Jesus did make accepting blood and flesh crucial to being his follower, and receiving life. Thus Communion is not just something we do lightly.

    Communion is part of the transformed/transforming/being-transformed life of being a . It is part of our adoption into God’s . As we become, and continue to be, a part of God’s family, we can rely and trust in Paul’s words about those who accuse us. The accusations of being nonredeemable and unredeemed are the same accusations that Zechariah saw Satan throw at Joshua (a high priest, not the prophet who followed Moses). The same filthy rags that were removed from Joshua (and by extensions, the Jews), are those removed from us when we accept Jesus Christ.

    The Accuser (whether Satan or people who seek to pull us down) is a constant threat to a Christian (or anyone). However, when we have Jesus Christ and are in fellowship with him, the accusations are merely empty words. The words and behind them hurt, but we turn to Jesus who wipes away our tears and hurt. Communion is that constant reminder that God is the host of the banquet. He has clothed us in white, even though we cannot see it.

    1) Have you ever come across a time or place where Communion separated, rather than joined, people to Christ and the greater body? What was it like?

    2) Have you ever thought about the importance of Communion in regards to your ? How do you think that works?

    3) Accusations can often keep us away from the table. When you “hear” accusations, how do you deal with them? Do you bring them to others, or do you bear them alone?

  • A Secured Feast

    Psalm 78:1–43, 2 Kings 4:42–44, Luke 9:10–17

    In the land they had left (Egypt), there was plenty, but it was not theirs. In the wilderness, there was not plenty. In the wilderness, however, Israel had God who provided both sustenance, and beyond that. God provided for the Israelites in ways neither you nor I, or even the Israelites (it seems) could really understand. Perhaps that is much of the struggle the Israelites had. They had to blindly God to provide. Their sweat and labor was not required. It must have been frightening. Put yourselves in their place. Remove yourself from your security. There is literally nothing you can do to provide for yourself. Would you really feel so secure, as you think you do now?

    Sometimes food security isn’t about the food itself, but satisfying the needs of . Elisha’s attendant is charged with feeding a small amount of bread to 100 people. The feeling is along the lines of, “you want me to put this paltry amount of food before these men, and tell them that they will be satisfied?” Elisha is “the man of God,” but the attendant doesn’t believe this carries over to him. God is greater than Elisha (obviously), but there is still insecurity.

    Now, instead of feeding 100 men, you now have to feed 5000. It seems doubtful that the disciples had more loaves than in the story of Elisha. At least they had some fish, and 50 times the number of people to feed. Again, not enough food to provide for others. Only God can do this.

    When we come to the Lord’s Table () we can be secure that God has prepared the table for us. God is our table host. God is our . In a country where 30-50% of food is thrown away, most of us don’t know long term food insecurity. In a culture where food insecurity was the norm, being a guest of a ruler’s feast was not only not , it was a once-in-a-lifetime (if ever) invitation. Yet, we are free to come to the table, secure in more than food, but secure in knowing the one who saves us.

    1) for ourselves is an . American culture takes it to a higher level. Why is this a problem when we come to the Lord’s Table?

    2) In Scripture, so many miracles exist around food. Why do you think that is?

    3) When you’re invited to eat with God, amazing things can (and do) happen. Why do we expect so little, then?

  • Welcomed To The Table

    Genesis 12:1-7, Ruth 2:13–19, Job 31:24–32

    For many of us (if not most), the of Abram (who would become Abraham) doesn’t seem that significant from a strictly perspective. Yes, any of us would find being called by God significant, but the calling away from relatives and land is not so strange. This is not the case here. There is a with the land. The land of one’s ancestors. There is also the concept of leaving one’s family.

    American culture, especially Western American culture, has some significant breaks with the culture of Abram. The settler and/or explorer mentality which underlies much of American founding is not conducive to family roots, or least always staying near home. America celebrates individuality and individual freedom to culturally understand what God is having Abram do. The only exception to this break had been agricultural families, but with the increasing transformation from family to corporate farms, even that is going away.

    Abram was separated from his family and land by choice. Yes, it was God’s direction, but in his culture, leaving was a big break. While he had his household, he was now a household of wanderers. Where is home for such wandering group? By leaving the ties of the land, Abram would now effectively be a guest wherever he went.

    Ruth was the same. Yes, she had married an Israelite, but he was dead. She didn’t have to leave her homeland. However, in her she had made a decision that her husband’s family was truly her own, breaking her family ties. What made her decision even more significant was that all that was left of her husband’s immediate family was his widowed mother. Not much of a family structure for support. Now that Ruth and Naomi were back in Israelite land, Ruth was now responsible for both. By the of God, she fell into the care of Boaz, a distant relative. Boaz welcomed her above and beyond a . He truly welcomed her to his table to eat. She had no functional value to him, yet he welcomed her.

    And welcoming to the table is what Job did, too. He was righteous in this. It wasn’t that he had a long line of people that would take advantage of this ( strong cultural taboo against it), so turning people away likely didn’t happen. He welcomed people to the table.

    1) Abram was a guest. Why would other landowners welcome him to their table? Why might they not?

    2) Culturally, much of American culture has turned away from welcoming strangers (hospitality). Why do you think that is? When do you think it started to change?

    3) Generations (along with the Church of the Nazarene) practices “Open .” How does that apply to Abram, Ruth, and Job? How do Abram, Ruth, and Job apply to “Open Communion?”

  • Cup of Blessing

    Psalm 16, Luke 24:13–35

    Psalm 16 is considered by many to be a Messianic Psalm. Peter and Paul both seemed to have some agreement on this as they appear to have referenced as it appears to be referenced to by them in a number of places. One of the contrasts is the cup of blood (v4) and the cup of blessing (v5). The cup of blood is what is used to pour out the drink offering. This is a play on the “right” drink offering before God, which was the fruit of the vine. Instead, this blood offering is an unrighteous offering, not only because of the conflict of the drink offering but also—and primarily—the offering was to a god other than God. In other words, those who were making these blood offerings had to follow false gods for their security.

    On the contrary, the cup of blessing is a Godly portion which holds promise and blessing. The cup of blessing comes with an inheritance. The cup of blessing comes with Godly fortitude (not false fortitude). The cup of blessing comes with security. And, lastly, the cup of blessing comes with the path of life. With all of that, one can easily see why Messianic is applied to this psalm, especially in the context of .

    In the context of scripture (and yesterday’s sermon), we have talked about the institution of communion, which was ‘ Last Supper with his disciples, and was observed within the context of Passover. One could say that Cleopas and the other (some believe it was his wife) experienced the first “true” communion. In many ways, it is the exclamation point on Paul’s words, “For as often as you eat this bread and drink the cup, you proclaim the Lord’s until he comes”(1 Corinthians 11:26). Seeing is believing. They saw their Lord alive after he was dead, and declared alive again. They became witnesses to his bodily resurrection. What a way to know in your heart what the new included!

    1) Do you remember your first communion? If not, that’s okay. If you do, what do you remember? Do you remember the last communion you took? If so, what do you remember?

    2) In certain communities communion is taken individually Why do you think that is? Generations this coming Sunday, will take communion in framily groups? Why is this important?

    3) Why is the individual and group taking of communion important? What does this tell us about church-, -, and community-life?