Should I Take The Lord’s Supper?

Should I Take The Lord's Supper?

There is a heresy that permeates evangelical churches. It is connected to fellow heresies; legalism and works-righteousness. It is ugly, and disturbs me whenever I see it occurring in our church. It is the heresy of not taking the Lord’s Supper. (Dum dum duummmmmm.)

I have seen this heresy in all of the churches I have been a regular attendee. People (evidently) think that because they are sinners they cannot take the bread and wine. More than likely, they are feeling extra sinful and therefore refuse the loaf and the cup. They are feeling unworthy, perhaps recalling the words of the Apostle Paul to the Corinthians: “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord.” (Dum dum duuummmmmmm.)

Indeed, people should be extremely careful that they not take the Lord’s Supper in an unworthy manner. Of course, Paul is not telling the Corinthians to take stock of their sins, and if their sins are heinous enough they should let the bread pass them by. When he says “unworthy” in 1 Corinthians 11:27, Paul is referring to those who are not in Christ. Unbelievers are unworthy of the Supper. The London Confession 30:8 says that “All ignorant and ungodly people who are unfit to enjoy fellowship with Christ, are equally unworthy of the Lord’s table, and cannot, without great sin against him, partake of these holy mysteries.” Because unbelievers do not have fellowship with Christ, they cannot participate in the ordinance of the Supper.

What about the guilt-ridden believer? Well, naturally (and supernaturally!) their situation is quite the opposite. Jesus said that whoever feeds on his flesh and drinks his blood “abides in him” and “has eternal life.” (John 6:54-57) The Supper, Paul reminds us in 1 Corinthians 11:23-26, is a remembrance and a proclamation of Jesus death, and this is most properly participated in by the Christian. Jesus says that we actually feed on him, not physically, but spiritually. His flesh is true food, and his blood is true drink. What Christian, no matter how sinful they’d been that week, wouldn’t want to proclaim the death of Christ? What Christian, no matter how their invisible transgression ledger is balancing, wouldn’t want to partake in Christ?

The London Confession puts it well when it says in 30:1 that the Lord’s Supper “was also instituted to confirm the faith of believers in all the benefits in Christ’s death, for their spiritual nourishment and growth in him, for their further engagement in and commitment to all the duties they owe him.” Guilty Christian! You are exactly the person who should be taking the elements; it will confirm your faith, it will nourish your faith, and it will spur you on to greater obedience. Guilty Christian, it’s not up to you to decide whether you’re worthy enough. In Christ you are eminently worthy. Feed on him.

Picture credit: some rights reserved by touchcream

The Necessary Components of Genuine Worship

worship 1What is needed for worship?
It is common for people to think that the necessary components of worship are lighting, a band, instruments, and perhaps a good voice etc., but does that create spiritual worship? Paul declared to his readers,

“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship” (Rom. 12:1).

At the end of this verse Paul speaks of “spiritual worship”. This is a reference to the kind of worship that is reasonable, genuine and spiritual in contrast to ritualistic or man-made manipulation. What are the necessary components of this genuine God exalting spiritual worship? Continue reading

Consider others better than yourselves

LuckyIn his new book about important shifts in Australian culture, entitled The Lucky Culture, Nick Cater writes about the Australian view of class and merit. Before (say, pre-1970s) Australia was a society structured by merit and individual ability. It was a relatively united meritocracy. Cater notes that our culture is now divided along class lines, but not in the Marxian paradigm of workers and bosses (or “labour and capital”).  He writes, “There has always been divisions in Australia … but this was of a different order. For the first time there were people who did not simply feel better off but better than their fellow Australians.” (p. 6)

Cater describes a society divided, no longer by merit and lack of merit, but by moral superiority and inferiority. He longs for the older ethic of the meritocracy, where people did not consider themselves better than others, but merely better off. However, the Christian ethic is even more radical than that. Continue reading