Investigation of Christian’s Attitudes Towards the Lord Supper in United Evangelical Church (UEC) Lokoja Township Superintendent
Chapter One
Preamble of the Study
Christian attitudes towards the Lord’s Supper, also known as the Eucharist or Holy Communion, have evolved over the centuries and vary among different Christian traditions. This response will provide an overview of some of the key attitudes held by Christians towards the Lord’s Supper, drawing from various Christian denominations and historical perspectives. Please note that attitudes can differ significantly among individuals and denominations.
Many Christian traditions, including Roman Catholicism, Eastern Orthodoxy, and some Anglicans, hold a sacramental view of the Lord’s Supper. They believe that during the Eucharist, the bread and wine become the actual body and blood of Christ through transubstantiation (Catholicism) or a similar mystical process (Eastern Orthodoxy). This view emphasizes the real presence of Christ in the elements and underscores the reverence and awe with which they approach the sacrament.
Chapter Two
Review of the Literature
The situation at Corinth (11:17-22)
But in giving this instruction, I do not praise you, because you come together not for the better but for the worse. For, in the first place, when you come together as a church, I hear that divisions exist among you; and in part, I believe it. For there must also be factions among you, in order that those who are approved may have become evident among you. Therefore when you meet together, it is not to eat the Lord’s Supper, for in your eating each one takes his own supper first; and one is hungry and another is drunk. What! Do you not have houses in which to eat and drink? Or do you despise the church of God, and shame those who have nothing? What shall I say to you? Shall I praise you? In this I will not praise you. (1 Cor 11:17-22 NASB) The early church’s worship services, their “coming together,” to use Paul’s words, was a little different from our worship service in that they ate the Lord’s Supper in the context of a community meal. The church often met in homes, similar to our home fellowships, and their gatherings frequently centered around a meal, a love feast called the agapē. The fact that communion was celebrated in the context of a meal is not at all surprising. The gods of the Ancient Near East were worshipped by eating a meal in their presence. The Jews ate special meals during religious festivals such as Passover. Jesus himself spoke of a banquet which Christians will partake of one day in the presence of God. He instituted the Lord’s Supper in the context of that hope. He said, in effect, “I will not eat of this meal again until it is fulfilled in the end time. But you shall eat until that day.” The Lord’s Supper therefore is the “already” of that feast; it anticipates the great meal in the final kingdom. Thus it is only natural that the anticipation of the feast should itself be a feast. This agapē feast grew out of that atmosphere in the early church where no one counted anything as belonging to himself alone, but everyone freely shared with others the resources and riches that God had provided, so no one was left out. This resulted in a common meal which they shared together. We would call it a “potluck dinner.” (Ray Stedman used to refer to these as “multiple choice” dinners. He said he didn’t believe in luck, and he was very sensitive about the word pot!) In Corinth, serious problems had arisen during these times. Paul has already dealt with the personality cults that grew up in the church around certain figureheads. But there was another problem among them that manifested itself in an obnoxious snobbishness demonstrated by the rich toward the not-so-rich. Their times of worship and fellowship were so negative as a result that some Christians went away in a spiritually worse state than when they arrived. There was a callous insensitivity, almost to the point of humiliation, to the physical needs of those who possessed very little. When the church came together, there was no sense of their being one family in the Lord. Each group kept to themselves. Some were carrying over to the love feast the distinctions that divided them economically and socially, splintering the church in the process. Paul is not trying to eliminate social distinctions (the wealthy would still have their own homes to eat private meals), but he will not allow them to introduce their social distinctions into the common meals which they shared as believers. We can get a better picture of what was happening in Corinth. These meals were often held in the homes of the richer members in the church. We know from archaeology that the dining room (known as the triclinium), in such a home did not accommodate many guests (10 to 15 at the most), therefore the majority ate in the entry courtyard (the atrium) which sat about 30-50 guests. In a class-conscious society such as Roman Corinth it would have been natural for the host to invite his or her own class to eat in the triclinium, while the others ate in the atrium. Furthermore, it would appear from verse 21 that the rich ate their own sumptuous meals before the others arrived. Many in the church were slaves; they weren’t free to arrive on their own time, and the others were just not waiting for them. We are not quite sure what these private meals included, but it is clear that they were both quantitatively and qualitatively superior to those of the “have-nots.” The net result, says Paul, is that “one is hungry and another is drunk.” I have heard messages on drunkenness preached from this passage, but I do not think that is Paul’s concern.
CHAPTER THREE
Conclusion
In conclusion, the investigation of Christians’ attitudes towards the Lord’s Supper reveals a complex interplay of theological, cultural, denominational, personal, and experiential factors. Christians across the world approach the Eucharist with a diverse range of beliefs and sentiments, shaped by their theological traditions and the teachings of their respective denominations.
Theological differences, such as the understanding of the real presence or symbolic nature of the Lord’s Supper, continue to be a defining factor in shaping attitudes within Christian communities. Denominational affiliations further reinforce particular viewpoints and practices, affecting the frequency of celebration and liturgical customs.
Cultural and historical contexts also play a significant role. The religious heritage of a region, the influence of liturgical practices, and the cultural norms surrounding Communion can all influence individual and communal attitudes.
Personal beliefs, formation, and experiences contribute to the rich tapestry of attitudes towards the Eucharist. Theological education and personal spiritual encounters can lead individuals to develop deeply rooted perspectives on the Lord’s Supper.
Engagement with ecumenical dialogue, interfaith encounters, and personal relationships with individuals from diverse Christian backgrounds can broaden horizons and lead to greater understanding and appreciation of differing viewpoints.
Moreover, the historical backdrop, including the impact of the Protestant Reformation and contemporary theological debates, continues to shape the ongoing discourse and attitudes towards the Lord’s Supper within Christianity.
In this complex landscape of beliefs and practices, one thing remains constant: the Lord’s Supper holds a special place in the hearts and minds of Christians worldwide. Whether seen as a symbol of Christ’s sacrifice or a profound encounter with the real presence of Christ, the Eucharist remains a central and unifying element within the Christian faith, fostering a sense of communion with God and fellow believers.
Recommendation
Recommendations based on the investigation of Christians’ attitudes towards the Lord’s Supper, may consider the following:
- Promote Interfaith Dialogue: Encourage open and respectful dialogue among Christians from different denominations and traditions. This can help foster a greater understanding of diverse perspectives on the Lord’s Supper and promote unity within the Christian community.
- Theological Education: Support efforts to enhance theological education and understanding within Christian communities. Providing resources and opportunities for individuals to delve deeper into the theological aspects of the Lord’s Supper can lead to more informed and nuanced attitudes.
- Encourage Ecumenism: Advocate for greater ecumenical engagement among Christian denominations. Encourage churches and denominations to collaborate in joint worship services and initiatives, showcasing the diversity of practices and beliefs while emphasizing shared Christian values.
- Foster Inclusivity: Create inclusive worship environments that respect various traditions and beliefs regarding the Lord’s Supper. Promote practices that allow individuals to participate in a manner consistent with their own theological convictions.
- Research and Scholarship: Support ongoing research and scholarship on the topic of the Lord’s Supper within the Christian context. Encourage theologians and scholars to explore the historical, theological, and cultural aspects of the Eucharist, contributing to a deeper understanding of this important sacrament.
- Pastoral Guidance: Equip pastors and church leaders with the knowledge and skills to address questions and concerns about the Lord’s Supper within their congregations. Provide resources for pastoral counseling and guidance on matters related to Communion.
- Interfaith and Interdenominational Initiatives: Encourage participation in interfaith and interdenominational initiatives that promote dialogue and cooperation on matters of shared faith and spirituality, including discussions on the Lord’s Supper.
- Respect for Diversity: Emphasize the importance of respecting diversity in Christian worship practices. Celebrate the richness of different traditions and emphasize the core Christian belief in the life, death, and resurrection of Jesus Christ.
- Continued Reflection: Encourage individuals and communities to engage in ongoing reflection and study on the Lord’s Supper. Encourage them to consider how their own beliefs and practices align with their understanding of the sacrament.
- Promote Unity and Love: Above all, promote the biblical principles of unity and love within the Christian faith (John 13:34-35). Encourage Christians to focus on what unites them their faith in Christ while respecting differences in interpretation and practice.
References
- The Catechism of the Catholic Church, the teaching on the Real Presence of Christ in the Eucharist is clearly outlined (CCC 1374-1377).
- Institutes of the Christian Religion,” John Calvin articulates a memorialist perspective, emphasizing the symbolic nature of the Lord’s Supper (Book 4, Chapter 17).
- The Apostle Paul’s writings, particularly 1 Corinthians 10:16-17 and 1 Corinthians 11:17-34, emphasize the communal nature of the Lord’s Supper.
- 1 Corinthians 11:28-29, from the New Testament, encourages self-examination before partaking in the Lord’s Supper.
- Acts 20:7 mentions the early Christian practice of breaking bread on the first day of the week, which has influenced the weekly celebration in some traditions.
