clayton faulkner

On Sunday at Theophilus, I improvised some words as we prepared to celebrate God’s meal together. Someone asked me to re-share what I said, so I wrote it down in an email. I’m reposting it here, just in case anyone else would like to reflect on it more:

Now is the time in the service when we celebrate God’s meal together. I want to share 4 stories from the Bible that included meals:

• In the story of God’s people in the Old Testament, there was an event called Passover. It was the time when God freed his people from bondage and slavery in Egypt and gave them a new home. It included a meal. And in the meal God’s people were supposed to eat unleavened bread, which is bread that didn’t sit and rise. After God’s people were rescued from slavery, they were to re-commemorate the event every year by eating this meal. And when they ate the unleavened bread it was a reminder that God’s mercy and redemption were going to come quickly, and there wasn’t time to wait for the bread to rise.
• Jesus, the night before he was handed over to his death, ate a meal with his closest followers, his disciples. And that night he got on the floor and washed his disciples feet. And he told them that he was giving them a new commandment – that they were to love one another. Jesus was teaching his disciples that power and leadership doesn’t come from beating people down with violence or intimidation, but it comes from humility and service. Jesus’ followers were going to be known by their love, not their hatred or violence toward others.
• After Jesus’ death and resurrection, a couple of his followers were on the road walking. They were discouraged and confused about what had happen to their teacher. A stranger came alongside them, and began explaining to them what had happen to Jesus and why it was necessary. Jesus’ followers stopped and invited the stranger to eat a meal together. When they sat down, the stranger took bread, broke it, and gave thanks for it. And suddenly the disciples recognized something they had heard before. And then it clicked – and they realized it was Jesus with them, risen from the dead! And instantly he was gone.
• The final meal that Jesus eats with his friends is yet to happen. It will be the meal that we celebrate with Jesus for eternity in the new heaven and the new earth. This meal is the feast that every tribe, tongue, and nation are invited to. And Jesus will be there with us, face to face.

This meal that we celebrate today is a reminder and a foretaste of all these stories that include meals. Everyone is welcome – come to the feast at God’s table!

Some of my old acquaintances know that I’m in a different space now. If you knew me from school, or from seminary, or from ministry pre-2007, I don’t hold all the same theories and beliefs that I once did. That being the case, the praxis (practicing idea) of my ministry has evolved. It’s all about the journey and what you learn along the way. I don’t claim to be right about everything, but this is the place where God has currently led me, and I want to share some of it.

In recent years I have experienced a paradigm shift in my understanding of the sacraments. I have moved from serving in and being schooled by the “believer’s baptism” tradition, to serving in and being opened up to the “infant baptism” tradition. I recently read a book by Leonard J. Vander Zee’s called “Christ, Baptism and the Lord’s Supper.” A chapter entitled “Christ Is the Quintessential Sacrament” (p. 45-51) successfully captures many of the suppositions I have experienced in my sacramental shift.

“Paul calls Christ the visible “icon” of the invisible God (Col 1:15), and analogously, the sacraments are visible and material signs to us of the now invisible Christ.” (p. 45-46) To paraphrase, in the incarnation God came to us in the form of Jesus Christ, and now Jesus Christ comes to us in the form of the sacraments (baptism and Eucharist). One of the first steps in my shift was the recognition that Christ is present in the elements of the Eucharist. If Christ is truly present everywhere and “in him all things hold together” (Col 1:17), then the celebration of the Lord’s Supper can be more than a private remembrance and personal reflection. It can also be prolepsis – the eager anticipation of the feast to come at the wedding banquet of the Lamb. This quote from Vander Zee about the “invisible Christ” reminds me of a quote from C.S. Lewis in “The Weight of Glory“: “Next to the Blessed Sacrament itself, your neighbor is the holiest object presented to your senses. If he is your Christian neighbour, he is holy in almost the same way, for in him also Christ vere latitat, the glorifier and the glorified, Glory Himself, is truly hidden.” There is an acknowledgment of the inherently “tov” nature of man, a Hebraic concept. What God has created is good, and the goodness of Christ is always present despite common distortions and diminutions. If Christ is truly “hidden” in our neighbor, Christ is possibly more visible around us than we think.

“It seems to me that the Bible and the early church fathers spoke very differently about how God’s grace in salvation comes to humanity. In the biblical worldview, God decisively acted in Christ so that the whole course of human history has changed. God’s action in Christ places every man and woman’s relationship to God on a whole new basis. God is reconciled to them. Jesus Christ is Lord of all. All humanity, all of Adam’s race, has been regathered into the one new humanity, under the headship of the new Adam.” (p. 48) The next step in my sacramental shift was an awakening to the lack of control we have in God’s relationship with us. As it was in previous covenant-relationships with God’s people, God is both the initiator and fulfiller of the covenant. We basically just have to let it happen.

“Apostolic preaching is not shaped around the announcement of a hypothetical possibility that you will be given salvation if you believe in it. It is based on God’s stupendous act of reconciliation that through his Son involves all humanity and, through his death and resurrection, reconciles all of humanity to himself. ‘You are reconciled, so be reconciled.’” (p. 50) Reconciliation and the sacramental life have less to do with your beliefs about what happens during Eucharist or who is illegible to be baptized and what that baptism means. It is more about the way you live the other six days a week. It is more about seeing and treating other people through the lens of your reconciliation. In the parable of the sheep and the goats (Matthew 25:31-46), neither the righteous nor the eternally punished ones know what determined their fate. They both ask the question “When did we see you?” Their fate was determined on whether they acted with kindness toward their neighbor. Maybe Lewis was right. Maybe our neighbor is even more sacramental than the meal and the water?

Eucharist is recognition. It is the full realization that the one who takes, blesses, breaks, and gives is the One who, from the beginning of time, has desired to enter into communion with us. Communion is what God wants and what we want.

Henri J. M. Nouwen, With Burning Hearts, Orbis Books, Maryknoll, NY. p. 88-89.

In June I was in Orange Park, FL at the Robert E. Webber Institute for Worship Studies for my fourth session (DWS 704).

There are 3 ideas/images/sounds that are lingering with me after this session has finished:

1. Professor Reggie Kidd made this statement (paraphrased) in lecture one day: “You and I don’t make it through each day because of our good looks and accomplishments. The only reason we can make it is because we have a High Priest continually interceding for us in heaven. His prayers are continually offered up on our behalf. He was completely human and identifies with our struggles and sufferings.”

2. The DWS 704 class has the privilege of designing and presenting a Eucharistic worship service of healing. Our class focused on the theme of “Set Free to Serve.” The motif of chains was carried throughout the service. As worshipers entered the space they were handed a 6 in. piece of chain. As a response to the Word we invited everyone to come to the front of the room and cast their chains in a large metal receptacle. The jarring sound of the chains slamming into the container was powerful.

3. One of the other practicum presentations featured a dramatic presentation of Christ’s death and resurrection from the grave. But instead of ending there, the person portraying Jesus went on to become our Great Liturgist (“in the presence of the congregation I will sing your praises.” Hebrews 2:12), victoriously delivering the bread and the wine to the very table we gather around to share the holy meal. The reality of Jesus’ presence at the table has never been more felt. The connection of the holy meal to the resurrection (not just the death) of Jesus was heavy. I was left with the image of Jesus presiding forever over the celebration feast of heaven, as well as the table each time we commune.

From Bob Roberts…

Finally we had the communion service patterned after a group of Hindu priest who became Christians.  Now that they are believers they came up with their own method of it.  They break the coconut representing how Christ was broken on the cross – as the milk pours out they speak of him being our sacrifice that was poured out, and then the inside part is white – showing what he did on the cross makes us clean.  So Jossy Chacko led us, and instead of grape juice and wafers, it was coconut milk and shredded coconut.  It was powerful.  It was communion with the global church.

Len Sweet tweeted:

@lensweet Some churches now offer hosts that are round, triangular, square, wholemeal, white, gluten free, low fibre, etc. Eucharist in the Youniverse

Should this observation really be surprising? Think about it – if we’re going to offer a variety of “styles” of worship within a single congregation (styles = different music), then why not a variety of hosts as well? Or even a variety of methods of distribution (intinction, common cup, little plastic cups, etc.). Its a natural progression for church in the consumer-driven culture. “You can have it YOUR way in the YOU-niverse.” Like Burger King.

Let’s not forget the important fact that the Eucharist is a symbolic action. In the end, it really doesn’t matter what type of bread is being used. The bread is a symbol that is alive with meaning. It is the symbolic nature of the bread that makes it significant, not the physical nature. When we hold the bread and taste it we are invited to enter into the mystery of Christ’s body, broken for us. We also are invited to deepen our understanding and experience of fellowship with Christ through the meal. In other words, the point is not how the bread tastes or feels. The point is what we engage in through the symbols: the Bread of Life.

Regardless of the shape or taste of the host, Jesus will always be with us when we gather at the table for the meal in remembrance of Him.

From FreshWorship.org:

lift up your hearts
we lift them up to god
lift up your heads
we lift them up to god
lift up your voices
we lift them up to god
lift up your hearts
we lift them up to god

we praise you for your unswerving love for us
though we are fragile
though we are wounded
though we are broken
you have never stopped loving us
and you have never forsaken us

greater love has no one than this that they lay down their life for their friends

you take what is broken and transform it through your death and love
what once was hurt
what once was friction
what left a mark
no longer stings
because grace makes beauty
out of ugly things

so we join with the angels singing
holy holy holy
holy holy holy
lord god almighty
lord god almighty
heaven and earth are full of your glory
heaven and earth are full of your glory
hosanna in the highest
hosanna in the highest

in your last meal with your friends
before your betrayal
you took the bread and gave thanks
you broket is and shared it saying ‘take and eat. this is my body broken for you’

christ’s body is broken
we are christ’s body, we are broken
may christ’s broken body nourish you in all the right places

you took the cup of wine, gave thanks and shared it saying
‘drink this, my blood shed for you’

christ’s body is wounded
we are christ’s body, we are wounded
may the blood that flowed from christ’s wounds heal you in all the right places

send your holy spirit on us
heal our brokenness
by showing us our place in your community of faith
great is the mystery of faith
christ has died
christ is risen
christ will come again

this is the table of christ
today it is literally made of our brokenness
a sign that christ welcomes us all as we are
there is no need to pretend and no need to hide

so gather at this table
not because you are whole
but because you recognise your need for healing
not because you are good enough
but because you recognise these gifts of god