How The Lord’s Supper Acts As A Means Of Grace

WLO_sharingbreadNo month-long focus on the Work of Mercy of sharing your bread (such as we’re undertaking here on the blog this month) would be complete without some reflection on the Lord’s Supper, from which all bread sharing flows and to which all bread sharing points.

As if on cue, Fare Foreword just posted an insightful piece by Charles Clark, What I’ve Learned From Communion. I like that title because it’s worth asking yourself: What have you learned from communion? I mean, really?

It’s also worth asking where you learned that, and how. Clark notes that not a lot of insight about communion came to him in the church of his youth where communion was held quarterly, via “trays bearing a species of super-dense oyster crackers and tiny plastic cups of grape juice…passed along the pews.” This is not to stump for real wine or larger cups or better bread but rather just to note that when I think of my most insightful communion experiences, the elements of which I partook did matter. If I share that my most memorable communion experience occurred with grapefruit juice and a hot dog bun, however, then you will quickly intuit that my goal is not elemental purity but rather thoughtfulness and intentionality in the selection and the serving of elements and a recognition that, yes, symbolism matters, and it did to Jesus as well.

The grapefruit and hot dog story will need to hold for another day, however; Clark offers something far more nutritive in his recounting of how the Lord’s Supper imparted to him a much deeper (and more theologically accurate and comprehensive) understanding of grace:

Before engaging with the sacraments, I thought about grace almost exclusively in terms of the forgiveness of sins. The accompanying images were of removal: “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.” Sin was an accumulation of spiritual tarnish that grace polished away. Certainly, this picture of grace as a subtractive process is both Scriptural and valuable. But I have come to believe that it is incomplete. For one thing, an exclusive focus on grace as forgiveness implies that except for our assorted wrongdoings, we are basically whole and healthy. On the one hand, I understood that was inaccurate: the phrase “spiritual growth” was in my religious vocabulary. But I lacked a vision for how grace operated not merely to cleanse but also to edify.

Grace does more than “bring you back to zero.” Grace is a reminder that the issue with God is not simply one of debits and credits but one of being raised up from a fall–a fall so comprehensive and catastrophic that it redounds millenia later, in every corner of every life, and always has, and always will. It makes us, not just our actions, less than we were created to be. Clark quotes Lewis in noting that this is why we eat the Lord’s Supper rather than just reflect on it:

The act of eating, as appropriated by the Communion rite, makes this other aspect of grace unmistakeable. As C.S. Lewis puts it, God “uses material things like bread and wine to put the new life into us.” This correctly pictures our incompleteness, our brokenness and hunger, our need for God that exists apart from our need for forgiveness. Grace builds us up in addition to washing us off. In receiving grace as sustenance, we are called into a more substantial life; like the narrator in The Great Divorce, we are becoming more solid as we draw near to God. On the macro-level, the additive view of grace prepares the mind for the restorative view of God’s work in history, that he not only defeats death but fosters abundant life.

Saying that the Lord’s Supper goes deeper than words does not mean that it plunges us into experientialism or emotion. It does mean that words and discipleship are not synonymous. We partake of the Lord’s Supper regularly not because we need to understand it better, but because we need to practice eating consciously in the presence of God, with the family of God.

The more we learn to do it well, the more we realize the Lord’s Supper is more pragmatic than mystical–more like teaching one’s children table manners than lingering in the corner table over candlelight in a French restaurant with a sexy dinner date. Authentic means of grace are always that way. They make us more substantial Christians here, not more mystical spiritual beings swept up ecstatically into the seventh heaven or the chords of the worship band.

So the issue is not grape juice versus wine, bread versus oyster crackers. The issue is learning the Lord’s manner (and manners) at table, as he shares his bread with us, shows us how it’s done, and dispatches us into the world to always eat like that, no matter what food and drink we find in our hand.

About Pastor Foley

The Reverend Dr. Eric Foley is CEO and Co-Founder, with his wife Dr. Hyun Sook Foley, of Voice of the Martyrs Korea, supporting the work of persecuted Christians in North Korea and around the world and spreading their discipleship practices worldwide. He is also the International Ambassador for the International Christian Association, the global fellowship of Voice of the Martyrs sister ministries. Pastor Foley is a much sought after speaker, analyst, and project consultant on the North Korean underground church, North Korean defectors, and underground church discipleship. He and Dr. Foley oversee a far-flung staff across Asia that is working to help North Koreans and Christians everywhere grow to fullness in Christ. He earned the Doctor of Management at Case Western Reserve University's Weatherhead School of Management in Cleveland, Ohio.
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2 Responses to How The Lord’s Supper Acts As A Means Of Grace

  1. Jacquelynne Titus says:

    I read this this AM, and immediately thought to tell you, “Well said…Chapter XXVI
    Of the Communion of Saints
    I. All saints, that are united to Jesus Christ their Head, by His Spirit, and by faith, have fellowship with Him in His grace, sufferings, death, resurrection, and glory:[1] and, being united to one another in love, they have communion in each other’s gifts and graces,[2] and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.[3]

    II. Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification;[4] as also in relieving each other in outward things, according to their several abilities and necessities. Which communion, as God offers opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord Jesus.[5]

    III. This communion which the saints have with Christ, does not make them in any wise partakers of the substance of His Godhead; or to be equal with Christ in any respect: either of which to affirm is impious and blasphemous.[6] Nor does their communion one with another, as saints, take away, or infringe the title or propriety which each man has in his goods and possessions.[7]” but I had to go to the Young Men’s Christian Association -it is my prayer and goal to bring Christ back into that sea of Mormons. Pray for you and Mrs. F daily XOXOXO

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