THE BIBLE AND LUTHERAN LITURGY: THE EUCHARIST (part 1)

Transcription

1 THE BIBLE AND LUTHERAN LITURGY: THE EUCHARIST (part 1) In September and October 2012, Pastor Kessinger offered a 6-week class on Wednesday evenings. In this issue and future issues of Tidings, she will continue to answer questions about topics from the class. The June and July interviews covered the Sacrament of Holy Baptism. In this interview, the questions address the Sacrament of Holy Communion or the Eucharist. Q: Before we talk about the second Lutheran sacrament, the Eucharist, I ll repeat the earlier question: What is a sacrament? A: In the Lutheran church and many other Protestant churches, a sacrament is an act that is commanded by Christ that combines God s Word with a common physical element. The physical elements in the two Lutheran sacraments are water in Baptism and bread and wine in the Eucharist (also called the Lord s Supper or Holy Communion). These elements become holy due to their connection to Jesus Christ: Jesus was baptized and he commissioned his followers: Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit... (Matt. 28:19). During the evening before his crucifixion, Jesus ate with his apostles; giving them bread and wine, he told them to eat of his body and drink of his blood (Matt. 26: 26-29; Mark 14:22-24; Luke 22:14-20) The sacraments are the Church s acts of obedience to Christ. Sometimes the sacraments are referred to as means of grace (that is, how the Holy Spirit creates faith in believers, forgives our sins, gives us salvation, and helps us grow spiritually). Q: What does Eucharist mean and what are the other names of this sacrament? A: Eucharist is from the Greek word meaning thanksgiving. That noun is not used in the Bible but the verb is found in I Corinthians 11 in the earliest description of Jesus words and actions:... that the Lord Jesus on the night when he was betrayed took bread, when he had given thanks, he broke it, and said: This is my body which is for you. Do this in remembrance of me. In the same way also the cup, after supper, saying This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me. For often as you eat this bread and drink the cup, you proclaim the Lord s death until he comes. (I Cor. 11:23-26) Another name is Communion or Holy Communion from the King James Version of I Cor. 10:16: This cup of blessing which we bless, is it not a communion in the blood of Christ? The bread which we break, is it not a communion in the body of Christ? The name Lord s Supper comes from I Cor. 11:20. Q: Where in the Bible can we read about the Eucharist other than in I Corinthians? A: The Synoptic Gospels (Matthew, Mark, and Luke) report Jesus words and actions related to what we now call the Eucharist: In Matt. 26:26-28: Now as they were eating, Jesus took bread, and blessed and broke it, and gave it to the disciples and said: Take, eat; this is my body. And he took a cup, and when he had given thanks he gave it to them, saying, Drink of it, all of you; for this is my blood of the covenant, which is poured our for many for the forgiveness of sins. You will find similar words in Mark 14:22-24 and Luke 22:17-20 The Gospel of John reports on various aspects of the last meal Jesus had with his disciples on what we now call Maundy Thursday but it does not include the sharing of bread and wine. Instead, in John chapters 13-17, Jesus washes the disciples feet, prophesizes the betrayal, makes several I am... statements, and gives guidance to the disciples. Q: What are the gifts or benefits of the Eucharist? A: As Martin Luther says in his Small Catechism, the forgiveness of sins, life, and salvation are given to us in this sacrament. Remember that Matthew 26:28 says... for the forgiveness of sins. Where there is forgiveness, there is life and salvation. God s forgiveness of sins reconciles believers to God and to one another so that we are one body.

2 Q: How does a worship service incorporate the Eucharist? A: There are two aspects of the worship service; this structure has existed since the time of the early Church: Liturgy of the Word = Love of God made audible through the use of the spoken word (spoken and sung opening liturgy, scripture readings, sermon) Liturgy of the Meal = Love of God made visible through the use of meaningful actions (blessing of the elements, giving and receiving of the elements). Q: How does the Liturgy of the Meal begin? A: In the traditional service the meal begins with the Great Thanksgiving. The pastor and the people first prepare for the Eucharist by greeting each other: The Lord be with you followed by And also with you. This part describes how to celebrate the meal: with hearts lifted to the Lord (Lamentations 3:41) and in thanksgiving to the Lord. The next part is called the Proper Preface ( introduction ) and is based on the season of the church year. It states why we are offering our thanks. Next is the Sanctus ( Holy, holy, holy Lord... Heaven and earth are full of your glory... Hosanna... ). Scriptural references for this segment are Isaiah 6:3, Matthew 21:9/Mark 11:9, and Psalm 118:26. Q: What follows this beginning portion of the Liturgy of the Meal? A: The next section is called the Eucharistic Prayer and includes an opening prayer, the words of institution, and the Lord s Prayer. There are longer and shorter versions of the Eucharistic prayer; it is not a combination of scriptural excerpts as are other parts of this liturgy. Instead, it is a history of our salvation, thankfully remembering Christ and the promise contained in his death and resurrection. The presence of the Holy Spirit is requested in our lives. The words of institution, spoken by Jesus, are those found in I Corinthians 11:26. It is these words, now spoken by the pastor, that consecrate the elements. This section closes with the Lord s Prayer and the people are then welcomed to come forward to receive the elements. Q: What is the meaning of the Agnus Dei that is sung at the beginning of the distribution of the elements? A: The words Agnus Dei are the Latin words for Lamb of God. The first words ( Lamb of God, you take away the sin of the world ) are the words John the Baptist spoke when he saw Jesus coming toward him (John 1:29). By singing those words, we recognize Christ as the Lamb of God who sacrificed himself for us to free us from the bondage of sin. Other appropriate hymns are then sung as the distribution continues. Q: How does the Liturgy of the Meal end? A: After all have received the elements, the pastor gives the blessing The body and blood of our Lord Jesus Christ strengthen you and keep you in his grace. Giving this blessing only once (instead of after each group of people at the altar rail have received the elements as was the practice earlier) emphasizes that we are one body. There are two choices for the post-communion canticle: Thank the Lord and sing his praise... (wording from Psalm 105:1-3, 42-45) Lord, now let your servant go in peace... (wording from Luke 2:28-32) (Used during Lent because the Alleluia is absent) Then there is a post-communion prayer and the benediction. One of the possible benedictions is The Lord bless you and keep you... from Numbers 6: The last part is the dismissal: Go in peace. Serve the Lord and Thanks be to God. But, in effect, the liturgy does not end; it assumes a different form as the people go about their daily tasks.

3 Q: There are several places in the Liturgy of the Meal where words from the Old Testament are used. What are other connections between the Eucharist and the Old Testament? A: In Genesis 14:18-20, we find the elements of bread and wine combined with a blessing when the High Priest gave bread and wine to Abram (later Abraham) and blessed him: And Melchizedek king of Salem brought out bread and wine; he was priest of God Most High. And he blessed him and said, Blessed be Abram by God Most High, maker of heaven and earth; and blessed be God Most High, who has delivered your enemies into your hand! The inauguration of the Eucharist and the Passover story in Exodus 12 have interesting parallels: The Passover A lamb without blemish must be sacrificed. Blood is put on lintels and doorways. The Hebrews eat the lamb with unleavened bread. Blood was a sign of deliverance of the first-born child. The Eucharist Jesus is the Lamb of God. We are called to receive the blood of Christ. We are called to eat the Bread of Life (often is unleavened bread). The sacrament is a sign of our deliverance from slavery and sin. [Remember that it was during Passover that Jesus had that last meal with his disciples when he shared the bread and wine with the words of remembrance/institution.] In Exodus 12:14, God says that the day of Passover should be a day of remembrance and a feast to the Lord throughout your generations (that is, a perpetual observance). Exodus 12:17 refers to a weekly festival of unleavened bread. When the Hebrews were in the wilderness, God provided manna to feed his people: Then the Lord said to Moses, Behold, I will rain bread from heaven for you... (Ex. 16.4) Q: How is the Liturgy of the Meal adapted for the contemporary service? A: The liturgy uses different words but the essentials (the elements and the words of institution) are there. Another difference from the traditional service is that the confession and statement of forgiveness precede the Liturgy of the Meal instead of being at the beginning of the service. Q: What preparation should I make or what should I do before I receive the Eucharist? A: There is not anything to do except to believe in Christ. Yes, you should examine yourself and confess your sins (the preparation at the beginning of the worship service before the Liturgy of the Word). If you are ever deeply troubled, you can always request an opportunity for individual confession and absolution with a pastor. The Eucharist, just as baptism, is a gift from God; our participation is a response to Jesus Christ. There is nothing we need to do to make ourselves worthy of that gift. [In next month s issue of Tidings, Pastor Kessinger will answer more questions about the Eucharist.]

4 THE BIBLE AND LUTHERAN LITURGY: THE EUCHARIST (part 2) In September and October 2012, Pastor Kessinger offered a 6-week class on Wednesday evenings. In this issue and future issues of Tidings, she will continue to answer questions about topics from the class. The August interview began a discussion of the sacrament of the Eucharist; that discussion continues in this interview. Q: Was the sacrament of the Eucharist structured in the same way in the early Christian church as part of a worship service as you described the Liturgy of the Meal in last month s discussion? A: Yes and no. Yes in that the sacrament was preceded by songs of praise, the reading of scripture, and preaching. No, because originally the worship and sacrament were part of a communal meal (note that it is called the Liturgy of the Meal). By that I mean the early Christians gathered on the first day of the week to celebrate the Resurrection and to share a meal. From Judaism there was a profound understanding of each meal as a sacred event. The meal became a means of encountering God as provider/host/companion. The term agape ( love feast ) was sometimes used for these meals (It is my understanding that Agape dinners were held a few times at Redeemer during the last week of Lent). By the 4 th century, the Christian churches were invited not to have such dinners because too often they became occasions for too much eating and drinking and they lost their spiritual importance. Q: When we were discussing the sacrament of baptism earlier this summer, you said that people are baptized as Christians, not as Lutherans. Is there a common Christian understanding of the Eucharist? A: No, there is not a common understanding and practice among Christian denominations. The Roman Catholic Church and the Eastern Orthodox Church say that the bread and wine actually become the body and blood of Christ; that concept is called transubstantiation. The Lutheran Church says that the bread and wine co-exist with the body and blood of Christ. You may have heard this concept referred to as in, with, and under. Christ is present in the bread and wine combined with the words and promises of God. Many other Protestant denominations reject the concept of the real presence of Christ in the elements of bread and wine. For them, the Eucharist is instead a ceremonial remembrance. Q: If there are different understandings about the Eucharist, how do these denominations approach the possibility of including non-members when the Eucharist is shared? A: Some denominations (e.g., Roman Catholic Church) have a policy of closed communion meaning that only members of that denomination may receive the Eucharist. The opposite is open communion (sometimes called open table ) when there is not a membership requirement for receiving the Eucharist. The policy of the Evangelical Lutheran Church in America (ELCA) welcomes to the Eucharist all who have been baptized and believe in Jesus Christ.

5 Q: But then what does the term full communion mean? A: Full communion goes beyond open communion. Denominations that are in full communion with other denominations first study their own doctrines and the theological statements of the other. Then they make prayerful decisions to determine if there are any good reasons to be apart (this decision does not mean that the denominations will merge). If the two religious groups have most things in common and the things that separate them are not church dividing then they welcome each other in worship and encourage them to receive the sacraments and to participate fully in their ministries. This also means that clergy of one denomination may serve as pastors of congregations in one of the other full communion partners. The ELCA has full communion ecumenical agreements with the following denominations (date is when the full communion agreement was passed at the ELCA Churchwide Assembly and with the other denomination: The Presbyterian Church (USA) 1997 The Reformed Church in America 1997 The United Church of Christ 1997 The Moravian Church in America 1999 The Episcopal Church 1999 The United Methodist Church 2009 Q: Are there also different practices for the frequency of receiving the Eucharist? A: Yes, there are different practices among denominations just as there have been different practices within the Lutheran Church over time. As recently as fifty years ago, it was common for this sacrament to be celebrated only quarterly in Lutheran churches; then the frequency changed to monthly. Martin Luther always believed in a daily celebration of the sacrament but the frequency was reduced in churches for two main reasons. Some believed it made us too Catholic and then there was a practical reason. Circuit pastors needed to travel from one congregation to another on a Sunday morning and he (no female pastors at the time) could not cover all the churches in one day. Now the practice of weekly celebration of the sacrament is encouraged; however, the sacrament does not have to be offered at all worship services each Sunday and believers are not required to receive the sacrament each time it is offered. Just as the Sacrament of Holy Baptism is a free gift from God so is the celebration at the Lord s Table. No one should ever feel obligated to commune if he/she does not want to on any given Sunday. Hearing the words of forgiveness during the time of confession and listening to the words of grace during the sermon is meant to give us an attitude of gratitude as we approach the altar. I often tell others that taking the sacrament is like going into someone s home. The host or hostess offers food even if you are not hungry. You do not need to accept that offer every time. God s hospitality works the same way: He offers the gift and grace of forgiveness through the bread/body and wine/blood but we do not have to come forward each time. Q: What are the different roles of the pastor and the members of the congregation who assist with the distribution of the bread and wine during a worship service? A: A member of the clergy, by virtue of ordination, is the one who consecrates the bread and wine with the words of Jesus Christ. This is what makes it a sacrament. Then, once the elements are consecrated, non-clergy can distribute the elements.

6 Q: Is the Eucharist offered outside a worship service? A: The norm is for the Eucharist to be offered at a worship service. When I go into homes or make hospital visits, I bring with me the consecrated bread and wine from the last worship service. This is a wonderful way for the people to be part of our community and is seen as an extension of what we do on Sunday morning. Last month we talked about how the Liturgy of the Word does not end when we walk out of the doors of the church. We go out to serve in the world and this is another way we can serve God s people. If there are no consecrated elements (to be consecrated means to be made holy by virtue of God s Word and God s presence) then by virtue of my pastoral office I could consecrate the elements while in the presence of others. The meal is still a communal meal and needs some form of the community of faith along with the words of institution. Q: At Redeemer, wafers (made of wheat flour and water) are used instead of bread and fruit juice is offered in addition to wine. Would you explain these and other possibilities for the elements? A: Yes, we use wafers; theologically they are symbols of the unleavened bread of the Passover and practically we do not have to worry about the crumbs that may drop from a loaf of consecrated bread. Once the fruit juice has been consecrated with the words of institution, receiving the fruit juice has the same meaning as receiving the wine. The Lutheran Church says that the effect of receiving only the bread or wafer is the same as receiving both bread and wine. We also have gluten-free wafers for those people who need this alternative. Q: What happens to the bread and wine not distributed during a worship service other than what you may take with you when you make visits to individuals? A: Because the remaining bread and wine has been consecrated, the unused portions cannot be handled as if they are just leftover bread and wine. The remaining wine is poured on the ground outside the church; the remaining wafers are ground up and scattered on the ground for the birds. Q: What is the difference between receiving the wine or juice in an individual cup vs. dipping the bread into the wine or juice in a common cup? A: Theologically, the concept is that we partake of one bread/one cup. The action of dipping the bread into a common cup is called intinction. During the services at Redeemer where individual cups are used, the cups are not filled before the worship service. Instead, the wine is poured from the common cup into each individual cup as part of the distribution of the elements. Q: Another change has been the age at which baptized members of a congregation receive the Eucharist for the first time. What is the practice now? A: Yes, the practice used to be that a child would take his/her first communion at the same time that he/she was confirmed. Then the understanding was that children were ready by the time they reached fifth grade. Now there is an awareness that a specific age may not be the primary factor to determine the age for first communion because children mature in their faith at different rates. Parents need to be aware of the child s understanding; the parents, the child, and the pastor need to have conversations followed by a period of study with the child. The child needs to be able to articulate who Jesus Christ is and what Christ does in our lives. The more common time now for a child to receive the Eucharist for the first time ranges from first to third grade.

7 THE BIBLE AND LUTHERAN LITURGY: CONFIRMATION In September and October 2012, Pastor Kessinger offered a 6-week class on Wednesday evenings. In this issue and future issues of Tidings, she will continue to answer questions about topics from the class. In this interview, the questions address Confirmation. Q: What two special celebrations will occur at the end of October at Redeemer? A: Confirmation and Reformation Sunday on October 27. Q: Is Confirmation a Lutheran sacrament? A: No, it is not a sacrament because it was not instituted by Jesus Christ. It is a creation of the Church; so, the confirmation preparation and celebration can change over time and can be different from one church to another. Q: Does Confirmation always happen on Reformation Sunday? A: The two most common times for Confirmation are Pentecost and Reformation Sunday. I prefer Reformation Sunday for two reasons. The first is because the foundation of Lutheran belief is based on the Reformation. The second is a practical one: the confirmands have returned to classes on Sunday morning in September; so, it is less likely that Confirmation is seen as graduation. Q: Why is the rite of Confirmation also called Affirmation of Baptism? A: Most if not all of our young people were baptized as infants. Their parents and sponsors brought them to the baptismal waters and spoke on their behalf. Now as these young people enter high school, they have been instructed in the teachings of the church and they are ready to make public affirmation of their faith on their own. The same Holy Spirit, that was present in baptism, is called upon now to continue to be present in their lives. Q: What are the parts of the rite? A: After the confirmands are presented, the pastor addresses them saying... we rejoice that you now desire to make public profession of your faith and assume greater responsibility in the life of our Christian community and its mission in the world. Then they are asked to profess your faith in Christ Jesus, reject sin, and confess the faith of the Church, the faith in which we baptize. The pastor uses the words of the Apostles Creed when asking what they believe. Q: That is what the pastor asked at their baptisms, isn t it? A: Yes, but now the confirmands are being asked to make that profession of faith themselves. This rite represents a transition in their lives and in their roles in the life of the church. They are accepting the responsibility for their faith and how they live out that faith in their lives. Q: What is the next part of the rite? A: After the congregation prays for the confirmands, the pastor asks this question: You have made public profession of your faith. Do you intend to continue in the covenant God made with you in Holy Baptism: to live among God s faithful people, to hear his Word and share in his supper, to proclaim the good news of God in Christ through word and deed, to serve all people, following the example of our Lord Jesus, and to strive for justice and peace in all the earth? Each person answers in turn: I do, and I ask God to help and guide me. Note that these five statements form a succinct but clear and manageable guide for all of us as we strive to live our lives as Christians.

8 Q: How does the rite end? A: There is a prayer that acknowledges that through water and the Spirit (the sacrament of baptism) these people became God s children and their sins were forgiven. The prayer ends with these words (the same words in the baptismal prayer): Continue to strengthen them with the Holy Spirit, and daily increase in them your gifts of grace, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and the fear of the Lord, the spirit of joy in your presence. At the Confirmation dinner the week before, each confirmand will share the Scripture verse he or she has chosen. I ll read that verse before I lay my hands on the head of each person and pray: Father in heaven, for Jesus sake, stir up in the gift of your Holy Spirit, confirm his/her faith, guide his/her life, empower him/her in his/her serving, give him/her patience in suffering, and bring him/her to everlasting life. Then the confirmands and I exchange the peace with each other and ultimately with other members of the congregation. Q: What constitutes confirmation preparation at Redeemer? A: Confirmation instruction occurs for 7 th and 8 th grade students through autumn of 9 th grade. The teaching modules cover three areas: The Bible, with emphasis on these topics: -- Bible overview with timeline -- Prehistory and patriarchs, Joseph and Moses, Israel and the prophets -- Jesus birth and early life, Jesus 3-year ministry, parables of Jesus The Lutheran Church, with emphasis on these topics: -- Reformation -- Why Lutheran? -- Overview of the church year, Holy Week and Easter -- Pentecost and the early Church -- Full communion relationships: ecumenical efforts, interfaith discussions (more important for young people today than in the past) Luther s Small Catechism, with emphasis on these topics (reinforced at home): -- Ten Commandments, Apostles Creed, Lord s Prayer -- sacraments of Holy Baptism and Holy Communion There are also family classes during the year, worship attendance, and worship leadership (e.g., crucifer, acolyte, reader). Summer mission trips comprise another component. Q: What if someone does not want to be confirmed or is not ready to be confirmed at the same age as others? A: Confirmation is faith development, not a checklist to be completed. A young person s readiness to be confirmed is a process of discernment and consultation that parents have with the pastor. Confirmation can be delayed until the young person, the parents, and the pastor agree that the time is right. It is also possible for a young person to begin confirmation preparation before 7 th grade if all involved think the young person is ready. Q: Is the Affirmation of Baptism rite used only for confirmands? A: No, the same rite minus the last prayer is applicable also for Christians from other denominations who become members of a Lutheran church or for persons being restored to membership. Baptism happens only once but affirming one s baptism can occur multiple times. It can also be used for the full congregation on Baptism of Our Lord Sunday (in January) and at transition times: a special anniversary of the congregation, dedication of a new building, etc. Q: The other special celebration in October is Reformation Sunday. What should we know about that celebration? A: Reformation Day is October 31. Our churches move the holiday so that it occurs on the Sunday on or before October 31. It commemorates the Protestant Reformation when Martin Luther and others were protesting various aspects of the Roman Catholic Church. The Lutheran Church was one of the new churches that emerged from the Protestant Reformation.