August 2, 2009
( John 6, 24-35. )
There has been a lot of discussion recently on the Forum of the Church of England readers web site about the recently introduced advice for the administration of communion to cope with the risk of swine flu. One correspondent was very much against communion in one kind only, and said “If I went to a church where they offered the bread only, I wouldn’t take communion. I’d go up for a blessing only.” The response implied that unless we all shared bread and wine, just as Jesus did with his disciples, it wouldn’t be a ‘true’ communion at all.
A line from today’s gospel: “It is my Father who gives you the true Bread from heaven”.
In the Greek of the New Testament, the word for ‘true’ is also the word for ‘real’ and the ‘real’ is something that our age values highly.
People are prepared to pay vast sums for works of art, whose value drops dramatically if they are discovered to be copies of an original, deliberate forgeries, or the work of less famous artists. They are then judged not to be ‘real’ or ‘true’.
With food also, we are engaged in a search for the real. We have campaigns for real ale, and manufacturers advertise their food as ‘free from artificial additives and colourings’ – illustrating their belief that what we want is what is natural – what is real.
This morning we have come together to celebrate the Holy Communion. We will receive part of a wafer of unleavened bread and a sip of wine, in the belief that we are experiencing the real Presence of Christ – but how ‘real’, how ‘true’ will that experience be?
To most people outside the church community, the answer to that is obvious. The things we do in church have nothing to do with reality. Religion is at best an irrelevance, at worst a deliberate escape from reality – ‘the opiate of the people’ Karl Marx called it.
But for those of us who do believe, who find that religion enables us to make contact with that reality which is at the depth of our being, how can we judge if what we do, including a celebration of the Eucharist, is ‘real’ or not?
Traditionally, debates about whether a celebration of Holy Communion is valid or not have concentrated on the externals. Was the person who presided validly ordained and authorised to celebrate? Were the right elements used? Were the right words said at the right time? Were the right actions performed by the president and the communicants?
Which is really strange – because Jesus, who gave us the sacrament of Holy Communion was a person who, in his earthly life, sat very light to externals. He was much more concerned with what was within – with people’s attitudes, motivation, beliefs and faith. It is true that he recognised the importance to the religious faith of human beings of things they could physically experience, like water, bread and wine; but he was constantly urging his followers to see beyond the externals, and penetrate the deeper meaning within.
So I want to suggest to you today that what makes a Eucharist real or unreal is not how close the externals are to what Jesus said or did, but how close these internal elements are to his practice.
The overriding characteristic of Jesus that comes across in all four gospels was how open he was to everyone. It was this that was such a stumbling block to belief in him for pious Jews. He was free with his time and his teaching – he taught people like Mary of Bethany, and the Samaritan woman at the well, and he welcomed little children when the disciples wanted to send them away. He shared meals and accepted hospitality even with notorious sinners like Matthew and Zaccheus. He was free with his body, allowing himself to be touched by those whom others considered polluting, like the sinful woman who anointed him at Simon’s house, and the woman with the haemorrhage – and even Judas, who betrayed him, did so with a kiss.
So I would suggest that our Eucharists are ‘real’ and ‘true’ in as much as we experience in them the openness to others that Jesus showed, and are ‘unreal’ and untrue’ insofar as we use them to erect barriers -barriers between ourselves and others, between God and others, between God and ourselves.
In Acts and the Epistles, we see the first disciples having to learn this openness again and again: the truth that Jesus’ Body and Blood are available to all. Think of Peter’s meeting with Cornelius and his family, of Paul and others taking the gospel to the Gentiles, of James warning against discriminating against poorly dressed worshippers, of the Corinthians failing to treat the poorer members of the community with generosity in the agape meal.
Yet how many barriers do we present day disciples erect to prevent others sharing ‘the bread of life’ with us? Denominations bar one another from receiving; people have been, and still are barred from the communion rail because of their race, or age, or intellectual ability or marital status. People are excluded from taking certain roles within the Communion service because of gender or sexuality. Like the Corinthians, and those whom James criticised, we still often try to ensure that those who share the communion elements with us are dressed properly, behave nicely, come from the same class as us, and hold the right theological beliefs.
We try to exclude those whose words or actions make us feel uncomfortable and disturb our peace. This is partly because the sort of openness that Jesus practised is very frightening, very disturbing. Such openness may bring us to face the death of what we have always believed was ‘real’ and true’. It feels – and it is- dangerous. If we adopt such openness, we face the prospect that we might be, as Jesus was, broken, deserted, reviled, rejected. But Jesus’ example says that only when the ‘real bread’ on our supper table is open to all people – as his was – will our Communion be real.
And that openness includes being open to ourselves; not just to our good bits, but also to the unworthy bits that we would rather forget, and that other people didn’t know about. So often, when we come to church, we leave that part of ourselves behind, or cover it up with special clothing in the vestry.
But Jesus accepted, and accepts people just as they are. He did not demand that people repent before he helped them or shared a meal with them. He received them as sinners; he accepted their ministry as sinners, and he died for them and for us, while we were yet sinners.
So if we set different standards from his when we come to receive him, for ourselves or for others – we will not receive the ‘true bread’.
George Herbert, the 17th century priest, pastor and poet, expressed this in his poem, called ‘Love’:
Love bade me welcome, yet my soul drew back
Guilty of dust and sin;
But quick-eyed Love, discerning me grow slack
From my first entrance in,
Drew nearer to me, sweetly questioning
If I lacked anything.
‘A guest’, I answered, worthy to be here’
Love said, ’You shall be he’.
‘I the unkind, the ungrateful? Ah, my dear,
I cannot look on thee’
Love took my hand, and smiling did reply,
‘Who made the eyes, but I?’
‘Truth, Lord, but I have marred them Let my shame
Go where it doth deserve’
“And know you not,’ said Love, ‘Who bore the blame?’
‘My dear, then I will serve.’
‘You must sit down,’ said Love, and taste my meat.’
So I did sit, and eat.
If our Communion is to be true, and real, and if we are to feed on the true bread that comes from Heaven, then we must come accepting ourselves, and others, good bits and bad bits, without conditions, and accepting the character of the God who invites us to sit at his table and eat with no conditions, no standards, no masks.
We come with only our trust in Christ’s promise, that his flesh is real food, his blood is real drink, that he is the true bread of life that has been sent from Heaven – and that whoever eats and drinks it possesses eternal life.
The table is set. The host awaits us. Come let us celebrate the feast.