SACRAMENTAL LIFE OR LIFE IN THE SPIRIT OF CHRIST
I Corinthians 11:23-26
For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, and 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, after supper he took the cup, saying, "This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me." For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.
Sacraments may be understood as a language, a sign language. In the reading from St. Paul, the communion cup is a sign of the New Covenant, and a visible proclamation of the faith of the Church that Christ died for the sins of the world and is coming again.
The word sacrament comes into English from a Latin word meaning oath. Christians, in using this word, are saying in this act we acknowledge God is
keeping his promise.
In the English Church (Anglican) Tradition, there are 7 sacraments: Baptism, Confirmation, Penance, Holy Communion, Marriage, Anointing, and Holy Orders.
It is not my purpose here to discuss whether any or all of these seven sacraments leave an “indelible mark” on the soul, or to discuss in detail
all of the sacraments.
This paper will deal only with the two sacraments explicitly given to us by Jesus Christ: Baptism and Holy Communion.
To give a little background on sacraments in general, it is necessary to look into Church history.
While Holy Communion (the Eucharist or Lord’s Supper) and Baptism were observed from the earliest days of the Church, centuries elapsed before the rites of Christian burial, penance (confession of sin), marriage and the others were given regular forms and counted as sacraments.
The exact number of sacraments were disputed for centuries. The Council of Lyons, 1274 AD stated clearly the number of sacraments. Since this was more than a century before the Protestant Reformation, this
definition was passed on to the whole Church. The counting of seven sacraments has been accepted by some, though not all Protestants, as well as
by the Anglican, Roman Catholic and the Orthodox Communions.
The nextparagraph comes from that council.
The same Holy Roman Church also teaches that there are seven sacraments of the Church: one is baptism, which has been mentioned above; another is the sacrament of confirmation which bishops confer by the laying on of hands while they anoint the reborn; then penance, the Eucharist, the sacrament of order, matrimony and extreme unction which, according to the doctrine of the
Blessed James, [James 5:14-15] is administered to the sick. The same Roman Church performs (conficit) the sacrament of the Eucharist with unleavened bread; she holds and teaches that in this sacrament the bread is truly transubstantiated into the body of our Lord Jesus Christ, and the wine into His blood.
As regards matrimony, she holds that neither is a man allowed to have several wives at the same time nor a woman several husbands. But, when a legitimate marriage is dissolved by the death of one of the spouses, she declares that a second and afterwards a third wedding are successively licit, if no other canonical impediment goes against it for any reason nst
it for any reason. Source: The Christian Faith in the Doctrinal Documents of the Catholic Church, rev ed., ed. J. Neusner and J Dupuis, (New York: Alba House, 1982), no. 28 (p. 19) [ Denzinger-Schönmetzer, Enchiridion, 860]
Now that I have quoted from what is perceived by those from Protestant backgrounds as a Roman Catholic document, though it was accepted by the whole church before the Reformation, we have our work cut out for us. We should attempt to define terms, not only as we understand them today, but as they were understood by the Church in the Middle Ages, by the Church in the
time of the Early Church Fathers, and more mportantly, by Jesus Christ and the Apostles.
The English derived the word sacrament from the Latin word sacramentum. A sacrament is an oath. The word sacramentum was early applied to Baptism in connection with its establishing of a Anew covenant” between a human being and God.
Where did this idea come from, that baptism, a sacrament, is somehow a covenant between God and his creature, man?
Among the last words of Jesus after his resurrection and before his ascension to God the Father were these: “Go, make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age.” Matthew 28:19-20
The oath, the promise of Jesus Christ is AI am with you always.” He had promised, “When two or three are gathered in my name, I am in the midst.”
Those words of promise led to the concept of sacrament. Jesus had said, “I am going away, but I will send the Comforter, the Spirit.” He also said,
“I will come to you.” The book of Acts records how the Spirit came as Jesus had promised, on Pentecost Day. Those who were baptized, according to the book of Acts, did receive this gift of the Spirit. In the New
Testament, sometimes the Spirit is referred to as the Spirit of Christ. So, the abiding presence, the real presence of Christ in the Church is the principle meaning of sacrament.
From the first days of the Church, baptism was recognized as the means by which a person realized this abiding presence, acknowledged his need of Christ, was baptized into Christ and became the recipient of the benefits of the oath or covenant.
In the Gospel of Mark (Mk 16:16) it is clear that belief is the required attitude of a person approaching entry into Christ. As Hebrews says,
“Without faith, it is impossible to please him.” Those who would divide Christian obedience (works demonstrating faith) from faith (belief accompanied by trusting obedience) are “putting asunder” matters which our Lord has joined together.
To illustrate what I mean, consider Hebrews chapters 11-12. In that great role call of the faithful from beginning to end the formula is “By faith Abel offered God a greater sacrifice. . .he was commended as righteous. . . through his faith he still speaks.”
”By faith Enoch was taken up . . .before his removal he had been commended as having pleased God. Now without faith it is impossible to please him, for the one who approaches God must believe that he ex ists and that he rewards those who seek him.”
“By faith Noah . . .reverently constructed an ark for the deliverance of his family. Through faith he condemened the world and became an heir of the
righteousness that comes by faith.”
“By faith Abraham obeyed when he was called to go out. . . he went. . .By faith he lived. . .he was looking forward to the city with firm foundations.
. .By faith Abraham, when he was tested, offered up Isaac. Yet he was ready to offer up his own son. . . .”
“By faith Isaac blessed Jacob. . . By Faith,..Jacob. . .blessed each of the sons of Joseph.”
“By faith, Moses. . .parents were not afraid of the king’s edict.”
“By faith Moses refused to be called the son of Pharaoh’s daughter. . . .He regarded abuse suffered for Christ to be greater wealth than the treasures
of Egypt. . .By faith he left Egypt without fearing the king’s anger. . .By faith he kept the Passover and the sprinkling of the blood. . .By faith they
crossed the Red Sea.”
“By faith the walls of Jericho fell after the people marched. . .”
“By faith Rahab. . .escaped. . .because she welcome the spies in peace.”
“Through faith they conquered kingdoms, administered justice, gained what was promised, shut the mouths of lions, quenched raging fire, escaped the edge of the sword, gained strength in weakness, becam e mighty in battle, put foreign armies to flight, and women received back their dead raised to life experienced mocking, and flogging, and even chains and mprisonment. . .were stoned, sawed apart. . .murdered. . .were destitute, afflicted, ill treated. . .wandered in deserts and mountains and caves.”
“AND THESE WERE ALL COMMENDED FOR THEIR FAITH (Hebrews 11:38)
Evidently a great deal more was involved in the active faith of these witnesses (martyrs) than belief. The record put forth in Hebrews 11 is the work which was the evidence of the trust, the faith these witnesses had in God’s oath (sacrament, covenant). As James says, the Devils believe and tremble. The Saints, however, believe and have faith, live faithfully, act
faithfully, have a life and if necessary a death that shows their belief; hence they are called witnesses (martyrs).
The Christian then, is urged to do more than simply give intellectual assent to the possibility of God, he “must get rid of every weight and the sin
that clings so closely, and run with endurance the race set out before us, keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith.
For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. Think of him
who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up. You have not yet resisted to the
point of bloodshed in your struggle against sin.” (Hebrews 12).
The entire 12th through the 15th chapters of Hebrews exhort the Christian to faithful obedience and productive lives. Following the examples of the
Hebrews of faith whose work has been laid out in chapter 11, Paul (or a Pauline disciple) exhorts in 13:1 “Brotherly love must continue. Do not neglect hospitality, . . .Remember those in prison. . .Marriage must be honored. .. your conduct must be free from the love of money. . . .imitate
the faith of your leaders (those who worked and suffered in the faith).
The writer of Hebrews further urges Christians to “continually offer up a sacrifice of praise to God (through Christ). . .and do not neglect to do
good and to share what you have, for God is pleased with such sacrifices.” (Hebrews 13:16) He closes with action words, “Obey. . . .submit. . ..pray.”
There is no division of faith and works in either the teaching of Jesus Christ or the apostles. The formula is always “”believe and do..” That believing and obedient doing is faith; the “faith of Jesus Christ, who for the joy set before him (belief) endured the cross, disregarding its shame.”
He is the pioneer and perfecter of our faith and as St. Peter says, we are to “follow in his steps.” (I Peter 2:19-21.) “For this finds God’s favor, if because of conscience toward God someone endures hardships in suffering unjustly, for what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God. For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps.”
As Bonhoeffer observed, there is no “cheap grace.” Finding grace, (favor) In I Peter 2:19-21 demands an active faith that suffers.
Now all of this about active faith, or faith and works, is not talking about meriting salvation. But, in the mystery of salvation, in the mystery of
faith, righteousness of the individual Christian enters the mix. True, in Romans 5 Paul declares that no amount of works of the law will make it
possible for a person to be justified before God. We are indeed, all sinners. To my knowledge, no Christian, whether Anglican, Orthodox, Roman
Catholic or Protestant denies all have sinned. Likewise no Christian Communion of which I am aware teaches that to be saved a Christian is required to keep all the 400+ commands contained in the traditional Jewish teaching extant in Jesus’ day.
To my knowledge all those Protestants who still believe in Jesus Christ as well as believing Anglicans, Orthodox and Roman Catholics accept that
“Christ died for our sins” and “was raised for our justification.” All likewise accept that salvation is a free gift from our Heavenly Father, we are saved by the grace of God.
How is it then that there is a division in understanding among Christians regarding justification by faith? Why do some seem to put part of St.
Paul’s teaching (Romans 5 and Galatians 3) in opposition to Hebrews 11-13 (possibly a writing of St. Paul), and James, I Peter and even Romans 6:15?
Paul is no anti-nomian. I think the “faith only” groups’ emphasis on salvation is misunderstood because they stop short in their reading of St. Paul at Romans 5:1. “Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ.” In Galatians 3:23-26 we are advised that in Christ Jesus you are all sons of God through
faith.” Those are strong words, hopeful words to all Christians who acknowledge we can do nothing to be worthy of the love of God by our own strength.
But consider the writings of St. Paul that follow both Romans 5 and Galatians 3. The matter of Christ dying for our sins and being our righteousness is only the beginning of the story of faith, not the end.
Faith is more than repenting (changing one’s mind) and believing.
Read Galatians 3:26 and 27 together. “For in Christ Jesus you are sons of God through faith. For all of you who were baptized into Christ have clothed yourselves with Christ.” What is this? You believed. . .you are sons of God through faith. . .you
have put on (clothed yourselves with) Christ.” What does that mean?
The rest of Galatians explains the meaning of Galatians 3:27. Putting on Christ means that you are an heir to the promises of Abraham, and you have
the ‘Spirit’ so that you can call God “Father.” You no longer have to prove yourself by circumcision or try to be righteous by your obedience to the “whole law” referring to the more than 400 commands of Judaism at the time of St. Paul. I said that Paul is not anti-nomian. He is not against righteous living in a lawful manner, because he teaches the higher more demanding law. (Galatians 5:14) ”For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.” . .. .I say live by the spirit. . . .the fruit of the Spirit is love, joy,
peace, patience kindness, goodness, faithfulness, gentleness, and self control. . . .Now those who belong to Christ have crucified the flesh with
its passions and desires. If we live by the Spirit, let us also behave in accordance with the Spirit. (Galatians 5:13-25)
Paul doesn’t believe “once saved always saved” for he advises the Galatians to “restore the person in a spirit of gentleness” who has fallen into sin
(which by Paul’s definition is separation from God and losing grace.)
Paul further advises, “Carry one another’s burdens, and in this way you fulfill the law of Christ. . . .the one who sows to the Spirit will reap
eternal life from the Spirit. So we must not grow weary in doing good, for in due time we will reap, if we do not give up. So then, whenever we have
an opportunity, let us do good to all people, and especially to those who belong to the family of faith.” (Galatians 6:1-6)
Obviously Paul sees the possibilities that Christians would grow weary and not reap the reward. They could become lost in this world and not achieve
“the crown of righteousness.”
Obviously the works that St. Paul says is required of those “in Christ” are much more demanding than the works of the law. No longer is a person required to look after himself and live righteously, he must spend his life in service How is this possible? The answer is in the formula “in Christ.”
It is not humanly possible to be Christ in this world, except through the gifts of the Spirit. The Christian life, the righteousness of Christ is not some otherworldly invisible intangible quality seen only by God; it is the visible proof that Christ is in the world: “the fruit of the Spirit is love, joy peace, patience, kindness, goodness, faithfulness, gentleness and self control.” Christian faith is incarnational. The impossible dream of which St. Paul speaks is the incarnation of God and His image into this world. The Christian is baptized “into Christ” is clothed with Christ, has put on Christ.
St. John puts the same truth a little differently in his Evangel. Jesus
encountered Nicodemus and said to him, “You must be born from above, unless
a person is born from above, he cannot see the Kingdom of God. St. John,
commenting on this event wrote, “What is born of the flesh is flesh, and
what is born of the Spirit is spirit. “
Jesus explained to Nicodemus that Moses lifted up the serpent in the
wilderness (Numbers 21:5-9) so that those who would obey God and look at it
would be saved from the effects of the poisonous snakes. Jesus then
prophesied his own death and its meaning, he said that “the Son of Man”
must also be lifted up so that people would look to Him and live.
There are still snakes in the world that would poison the Christian. In
every city and village there are people who are snake-bitten, walking dead
men.
After Jesus informed Nicodemus that “the Son of Man” must be lifted up so
that everyone who believes in him may have eternal life, John offers more
catechetical instruction in John 3:16-21. Remember that the Gospel of John,
like the other Gospels and epistles, were “evangels”; that is tracts to
convince people that God sent his Son into the world to save the world.
John, in concert with St. Paul, preached the Gospel and stressed belief in
John 3:16. But he also coupled belief with action: “the one who practices
the truth comes to the light, so that it may be plainly evident that his
deeds have been done in God.” John, who records Jesus saying, AI am the
way, the truth and the life”; “I am this worlds light” makes it clear that
coming to the light and accomplishing deeds done in God” is expected, for
salvation is not something far off after life, it begins in this life.
John is slower than the other evangelists in using Jesus words to lay out
the ethical demands, the this worldly demands on his followers, but he gets
to it by example in John 13:1. Just before the Passover feast, Jesus knew
that his time had come to depart from this world to the Father. Having
loved his own who were in the world, he now loved them to the very end. . .
.he got up from the meal, removed his outer clothes, took a towel and tied
it around himself. He poured water into the washbasin and began to wash the
disciples’ feet and to dry them with the towel he had wrapped around
himself. . . . .If I do not wash you, you have no share with me. . . .So
when Jesus had washed their feet and put his outer clothing back on, he took
his place at the table again and said to them, “Do you understand what I
have done for you? You call me ‘Teacher’ and ‘Lord,’ and do so correctly,
for that is what I am. If I then, your Lord and Teacher have washed your
feet, you too ought to wash one another’s feet. For I have given you an
example, you should do just as I have done for you. I tell you the solemn
truth, the slave is not greater than his master, nor is the one who is sent
as a messenger greater than the one who sent him. If you understand these
things, you will be blessed if you do them. (John 13:1-17).
Thus John uses the example of Jesus as well as his words to tell us that the
followers of Jesus are to live the servant life. He quotes Jesus in John
14:15 “If you love me, you will obey my commandments. Then I will ask the
Father, and he will give you another Advocate to be with you forever the
Spirit of truth. . .you know him because he resides with you and will be in
you. I will not abandon you as orphans, I will come to you. You will know
at that time that I am in my Father and you are in me and I am in you. The
person who has my commandments and obeys them is the one who loves me. The
one who loves me will be loved by my Father, and I will love him and will
reveal myself to him.”
Thus we can see that Johanine mysticism and Pauline mysticism are going in
the same direction. Paul, after talking of justification by faith in Romans
5, talks of “being baptized into Christ’s death and rising to walk in a new
life” in Romans 6.
Paul uses the language of Jesus, the language of slave and master in the 6th
chapter of Romans (see verses 15-23). Paul emphasizes that “the gift of God
is eternal life in Christ Jesus our Lord.” Too many evangelicals have
understood this gift of eternal life as something that begins after a person
has died. Not so, the gift of eternal life begins at baptism. As the
person arises from immersion in the name of the Father, Son, and Holy
Spirit, he rises to walk in a new life in Christ.
There is no escaping that the language of John, Paul, James and Peter is the
language of incarnation. Being in Christ is putting on Christ. The works
demanded are more strenuous than the works of the law; the work is that of
recreating humanity in the image of God. The person is no longer walking in
darkness and doing dark deeds, he is walking in light. After baptism into
Christ, the Spirit is enlightening and enabling the Christian to have love,
joy, peace, and patience to live as Christ in this world.
The first chapter of I Peter echoes the language of St. Paul’s expression
about the fruit of the Spirit and that patience produces endurance. Peter
says “ . .by God’s power you are protected through faith for a salvation
ready to be revealed in the last time. This brings you great joy, although
you may have to suffer for a short time in various trials. Such trial show
the proven character of your faith which is much more valuable than gold . .
.and will bring praise and glory and honor when Jesus Christ is revealed.
You have not seen him, but you love him. You do not see him now but you
believe in him, and so you rejoice with an indescribable and glorious joy,
because you are attaining the goal of your faith B the salvation of your
souls. . . .Like obedient children, do not comply with the evil urges you
used to follow in your ignorance, but like the Holy One who called you,
become holy yourselves in all of your conduct, for it is written, “You shall
be holy, because I am holy.” . . . .You have purified your souls by
obeying the truth in order to show sincere mutual love. So love one another
earnestly from a pure heart. You have been born anew. . .not from
perishable but from imperishable seed, through the living and enduring word
of God.” (I Peter 1:1-2:4) Peter continues through his entire book to urge
Christians to righteous living to follow Jesus example in all things, and to
do that which is impossible without the grace of God, Abe holy.”
And so, in regard to baptism, we have at last arrived at the beginning place
of this treatise. Jesus said, (Matthew 28:19-20) “Go, make disciples of all
nations, baptizing them in the name of the Father and of the Son and of the
Holy Spirit, teaching them to obey everything I have commanded you. And
remember, I am with you always, to the end of the age.”
These many quotes from Paul, John, Peter, James and Jesus should make it
clear that the life of the spirit, the sacramental life, begins with
baptism. Baptism is a re-enactment of Jesus Christ’s death burial and
resurrection. It means that a person is being born anew, of water and
spirit. It means that the old life is dead and a new person is being
created in the image of God. The sacrament, the oath or covenant part of
this is that Jesus Christ said it is so and he promised to be with us
always.
The various metaphysical explanations invented by theologians in other ages
may be a distraction to us. Perhaps we shouldn’t worry so much about the
how that we cannot see, but should accept as true and commit our lives to
the reality we in obedience to Jesus Christ can experience and see in the
lives of other Christians. The oath is that God will give grace to
accomplish his purpose in our lives if we are “in Christ” and remain in him.
How does this sacrament of baptism work? Perhaps one should look to the
sayings and the parables of Jesus. The mustard seed, the leaven and the
salt and light sayings give us a clue. The words of Jesus are planted. The
examples set by Christians who are living Jesus’ life are Alights in the
world” to be seen and emulated. The uncomplaining sufferings and
sacrificial service rendered by Christians are observed along with their
blessings rather than their curses. The Gospel story is thus both told and
demonstrated. Eventually some not “in Christ” come to the incarnation of
God in this world, are born a new and are changed. This is a great mystery,
a revelation of God, long hidden from the world.
Pauline mysticism is summed up in the message of reconciliation (II
Corinthians 5:11-6:13) The idea is that God is recreating the world through
the work of Christ’s body in the world today. Christ’s love working through
this incarnation of Christ in humanity is recreating the world. This is a
bold view of sacrament. Our baptism into Christ means we are in a new
existence. II Cor 5:17 “If anyone is in Christ, he is a new creation; what
is old has passed away. Look, what is new has come!. And all these things
are from God who reconciled us to himself through Christ, and who has given
us the ministry of reconciliation. In Christ God was and is reconciling the
world to himself, not counting people’s trespasses against them. He has
given us the message of reconciliation. . .We plead with you on Christ’s
behalf, “Be reconciled to God”
The new heavens, the new earth, the new humanity spoken of in the epistles
and the Book of Revelation are a result of the work, the faithful work or
work in faith wrought by Christians, people who are “in Christ.” Christ
works through his present day body saying the same things the apostles said,
“Behold I make all things new.” “If any man is in Christ, there is a new
creation.” There is a place of new beginnings for all people.
Sacraments are signs that say God is working in our midst. The baptismal
sign says, “God at work, new man being constructed.”
We have all seen people who began a commitment to Jesus Christ drop out, or
fall away, or return to the world.
Paul could congratulate the Philippians “I am sure of this very thing, that
the one who began a good work in you will perfect it until the day of Christ
Jesus.” Logically, one could wonder how is it possible that a saved person
be lost? If the Spirit of Christ is inhabiting this mortal body, how is it
possible for him to be lost?
Acts 5:3 and 4 show how it is possible for Church members to lose the Spirit
and their salvation and their lives. Annanias and Sapphira lied to the Holy
Ghost. Peter makes it clear that their pretend sanctity was not lying to
the Church but to God. Pretend holiness is a dangerous game.
The Spirit of Christ living in the Christian is the source of grace,
enlightenment, courage, faith, hope and love. If a person resists this Holy
Spirit and remains unrepentant, then he is in deep trouble. “For if we
deliberately keep on sinning after receiving the knowledge of the truth, no
further sacrifice for sins is left to us, but only a certain fearful
expectation of judgment.” (Hebrews 10:26) Christians often dwell on
Hebrews 10:19-22 that describes Christ’s priestly intercession for us, but
many ignore the balance of the chapter that tells how terrifying it is to
turn away from the grace God has given.
How can we assure ourselves of not “falling away?” This is where the second
God at work Sign is important. Holy Communion is a sign that says to the
Christian, “God is here, continuing to give you grace to live righteously in
this world as he gives you an increase of faith, hope, love, patience,
endurance and courage.
Hebrews 10:23 tells us how to hold on. “And let us hold unwaveringly to the
hope that we confess, for the one who made the promise is trustworthy. And
let us take thought of how to spur one another on to love and good works,
not abandoning our own meetings, as some are in the habit of doing, but
encouraging each other, and even more so because you see the Day drawing
near.”
This language of Paul in Hebrews is reminiscent of his teaching in I
Corinthians 11. In that book Paul instructs the Corinthians how worship is
be conducted in an orderly fashion. He said, “For I received from the Lord
what I also passed on to you, that the Lord Jesus on the night in which he
was betrayed took bread, and after 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 he also took the cup after supper, saying, ‘This cup is the new
covenant in my blood. Do this, every time you drink it, in remembrance of
me. ‘ For every time you eat this bread and drink the cup you proclaim the
Lord’s death until he comes.”
In the chapter Paul stresses that failure to discern the Lord’s Body, is to
drink judgment on oneself and that is why many in Corinth were weak and sick
and spiritually dead. (I Cor. 11:30) How would one fail to discern the
Lord’s body? Paul explained that earlier in the chapter when he spoke of
the divisions in the Corinthian Church and the persons who came to church
only to eat to satisfy his physical body while others were going hungry. By
not seeing Christ in their brothers, they were sinning against the
Eucharist, drinking judgment on them selves. The dramatic departure of the
Holy Spirit from the ancient Jerusalem temple is described in the Old
Testament. Israel/Judah lost the protection of God when the spirit
departed. The subsequent judgments that fell on the land when the Lord no
longer dwelt in the midst of the people is proof of what happens when people
resist the Holy Spirit given to their temple/bodies at baptism:” the world
will overwhelm and destroy them.
In Corinthians Paul describes the meaning of the Church in the world, how it
is to function as a body, extending God’s grace to the world through the
gifts of the Spirit. Regular meeting for Eucharist is one way Christians
could remain in Christ. Here they would have their eyes opened as happened
to the two on the way to Emmaus, who saw the Christ in the stranger they had
met on the highway. They saw him at the breaking of bread. At Eucharist
our eyes are to be opened to the Christ in the people around us, and we are
to respond to the Spirit speaking to us, enlightening our minds, giving joy
to our heart and the gifts of faith, hope and love.
Again, the language of churchmen of other times than that of Jesus and the
Apostles may be difficult for us today. When the Council of Lyons in 1274
declared of the Church, Ashe holds and teaches that in this sacrament the
bread is truly transubstantiated into the body of our Lord Jesus Christ” we
may not understand their intent. Before we use that language as a club to
beat another Christian with, we should think of what it meant at the time.
The learning of the time was largely based on Greek Philosophical
categories. The Greeks had taught that the “essence” of a thing is
different from the appearance, “the accidents.” By saying that the
essence of the bread and the wine had been changed into the body and blood
of Jesus Christ, they were saying in a stylized way, “He is here.”
He is really present. The saying of Jesus, “This is my body, my blood” was
taken quite literally. The term transubstantiation was used to describe the
miracle of how “the whole Christ is truly, really and substantially present
at Eucharist.” The Catechism of the Catholic Church states, “In the most
blessed sacrament of the Eucharist, “the body and blood, together with the
soul and divinity of our Lord Jesus Christ and, therefore, the whole Christ
is truly, really and substantially contained. . . . .It is by the conversion
of the bread and wine into Christ’s body and blood that Christ becomes
present in this sacrament.” Of course, Roman Catholics teach, the
accidents (appearance) of bread and wine remain after the blessing, it is
the essence (inner hidden substantia) that is changed. Using the mental
furniture provided in Greek philosophy worked for those churchmen in the
middle ages. It is a stylized languge; a way of saying he is here. Many,
many Christians use that language to this day. For many other Christians,
the language does not convey “real presence”, but rather Alchemy.
While I have great respect for Roman Catholics and Anglo-Catholics who
accept this statement of the 16th century Council of Trent, I read the
Gospels and epistles differently and teach Real Presence differently.
Luther and others wrestled with the problem.
Some reformers eventually came to the conclusion that Christ is present in
only the sense that we remember him. Some declared the real absence of
Christ at Eucharist.
There are other ways to describe Real Presence that affirms He is truly
present without using Greek thought forms of accidents and essences and
changes of material that are not perceptive to the eye. Even those who use
the word transubstantiation talk of the Paschal Mystery. It was in the
context of the Passover Feast that Jesus said, “Do this in remembrance of
Me.” The Passover was a feast to remember how God saved Israel from Egypt.
Different items in the meal were provided to remind the Jews of the
bitterness of slavery, the passing through the Red Sea, the way God fed them
in the wilderness and eventually brought them to the land of promise. But
even this Passover feast is more than a memorial day, it is instructive of
the reality of God’s relationship to the people. It is a way of
acknowledging that God is keeping the covenant. God saved, and will
continue to save his people who keep faith and are obedient to the covenant.
Both Jesus and St. Paul present the Communion as a remembrance, a Sign of
the Saving Acts of God in he life, death, burial and resurrection of Jesus
Christ.
However, I do believe that more is going on in the Paschal Mystery than
capturing Christ in our mind, our mental processes, just as more is going on
in the Jewish Passover than a memorial day. Jesus promised, “where two or
three are gathered in my name, I am in the midst.” He told us specifically
how he would be really present with us in the Spirit that he would send. He
has made a New Covenant with his people. He did not say I will be with you
by a miracle transforming the essence of grape wine into blood while
retaining the accidental appearance of wine. He did not say I will feed you
by hiding my self under the accidental appearance of bread. He said
remember and He said I will come to you, I will be in your midst. John the
Revelator records these words of our risen Lord, “Here I stand knocking at
the door; if anyone hears my voice and opens the door, I will come in and he
and I will eat together. To anyone who is victorious I will grant a place
beside me on my throne, as I myself was victorious and sat down with my
Father on his throne. You have ears, so hear what the Spirit says to the
churches!” (Revelation 3:20)
Paul taught us that in Baptism we put on Christ by ritually recreating and
remembering the death burial and resurrection of Jesus. By faithfully
obeying our Lord at our baptism, we are clothed in Christ. He promises to
be present and gives the spirit as the “earnest” (that is down payment) on
our own resurrection and eternal life by granting it to us now. Our eternal
destiny is not deferred; it begins at our baptism. Yet, we don’t say Christ
is really present in the water.
At confirmation the Church teaches us that we receive the Holy Spirit when
the priest anoints us with oil and prays for us while laying on hands. In
John 14 is recorded Jesus’ promise that He would come to us by means of the
Holy Spirit. We read about it happening in Acts. The Epistles also
testify to the Spirit’s presence in the Church. Yet, at our Confirmation we
don’t say Christ is really present in the oil or in the hands of the priest.
Water, oil, bread and wine are not the Christ, they are the signs of God
really at work in us.
Just as the Holy Spirit resided in the temple of ancient Israel, unseen yet
protecting the nation, so the Spirit of Christ resides in the Christian, as
St. Paul teaches. Our bodies are the temple of the Holy Spirit so long as
we don’t resist him. We don’t see this presence other than by the effect on
the Christian life. “By their fruits you shall know them.” Christ becomes
visible in the faith, hope, and charity in lives devoted to him.
Our Lord promised to keep the appointment at the Eucharist. The Anglican
liturgy is both memorial supper as some Protestants would say and sacrifice.
The congregation “offers our selves, our souls and bodies” to the Father in
the ancient liturgy. While acknowledging that Awe are unworthy to offer
unto Thee any sacrifice”, we offer all that we have and are to the Father
because it is “our bounden duty and service.” On behalf of the whole Church
(the congregation present, those scattered, and those who watch from heaven)
we bless bread and wine and ask the Holy Spirit to be present, to continue
to inhabit the temple (our bodies, our real life.) The ritual says the
Father will “vouchsafe to bless and sanctify, with thy Word and Holy Spirit,
these, thy gifts and creatures of bread and wine.
We are not greater than God the Father, Son, and Holy Spirit, yet in the
liturgy of the Eucharist we pray “He may ever more dwell in us and we in
him.” This is a great mystery (that which was formerly unknown, now
revealed in Christ). We use the Emmaus story as a way of describing the
Eucharistic event. Our hearts burn within in us as we hear his words, we
see him at the time of the breaking of bread.
In our common, everyday life, as we take our meals, we pause in prayer and
have the sense that the Father continues to feed us as at Eucharist. At
Holy Communion we catch glimpses of Him in the eyes and smiles of the Saints
as well as in the holy signs of his presence.
We run out of language to describe all of the ways Christ is really present.
The old liturgy says he “dwells in our hearts by faith” and also that we
“dwell in him and he in us.” We the contained cannot comprehend the Spirit
and completely explain it. We are in awe of the teaching “God holds all
souls in life.” In the liturgy, we acknowledge our limitations then we
pause and say “therefore with angels and archangels and all the company of
heaven, we laud and magnify thy glorious name, ever more praising thee and
saying, Holy, Holy, Holy Lord God of Hosts, heaven and earth are full of thy
glory. Glory be to thee O Lord most high.”
The Eucharist makes the scene on Mt. Calvary present for us. Together, just
as Christ offered his life back to the Father (into thy hands I commend my
spirit) so the congregation, the Christ created at Eucharist, offers soul
and body to the Father by “giving up our selves to thy service and by
walking before thee in holiness and righteousness all the days of our
lives.”
An old hymn sums up the experience in this manner: “When I survey the
wondrous cross, on which the Prince of Glory died, my richest gain I count
but loss and pour contempt on all my pride. See, from His head, His hands,
His feet, sorrow and love flow mingled down. Did ever such love and sorrow
meet? Or thorns compose so rich a crown? Were the whole realm of nature
mine, that were an offering far too small. Love so amazing, so divine,
demands my soul my life my all.” (Isaac Watts 1707 AD)
A very lively, loving, delightful lady in her mid eighties who has tended
the altar and taken care of Church of the Good Shepherd for over 20 years
reflected on our Lenten messages about the Eucharist and the question of
transubstantiation. She summed it up well when she said, “The change at
Eucharist is in us.” Indeed, as St. Paul said, we are one body because we
eat the one bread. The Spirit is the Gift. The change is in us.
Charles R. Scott, Vicar
Church of the Good Shepherd
Indianapolis, Indiana
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