Sunday, August 05, 2012
Holy Communion @ Tinney Chapel Today
As early as the Emmaus experience on the day of Resurrection, recorded in Luke 24:13-35, Christians recognized the presence of Jesus Christ in the breaking of bread. The traditional Jewish practice of taking bread, blessing and thanking God, and breaking and sharing the bread took on new meaning for them.
When followers of Christ gathered in Jesus’ name, the breaking of bread and sharing of the cup was a means of remembering his life, death, and resurrection and of encountering the living Christ. They experienced afresh the presence of their risen Lord and received sustenance for their lives as disciples.
As the church organized itself, this custom of Eucharist became the characteristic ritual of the community and the central act of its worship.
Over the centuries, various understandings and practices of Holy Communion have developed. Roman Catholicism teaches that the substance of bread and wine are changed (although not visibly) into the actual body and blood of Christ (sometimes called transubstantiation).
Protestant Reformers in the sixteenth century rejected this teaching but had diverse ideas among themselves. Lutherans maintain that Christ’s body and blood are truly present in and with the elements of bread and wine in the celebration (sometimes erroneously called corporeal presence or consubstantiation). Ulrich Zwingli, a Swiss reformer, taught that the Lord’s Supper is a memorial or reminder of Christ’s sacrifice, an affirmation of faith, and a sign of Christian fellowship.
Although his name may be unfamiliar, Zwingli’s views are widely shared today, especially within evangelical churches. Denominations in the Reformed tradition, following John Calvin, maintain that although Christ’s body is in heaven, when Holy Communion is received with true faith, the power of the Holy Spirit nourishes those who partake. The Church of England affirmed a somewhat similar view in its Catechism and Articles of Religion.
These understandings (stated here very simplistically) suggest the range of ideas that were available to John and Charles Wesley and the early Methodists.
—Excerpt from This Holy Mystery: A United Methodist Understanding of Holy Communion
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