Immanuel Lutheran, Chicago
One day Jesus went up the mountain and sat down there with the disciples. When he looked up and saw the large crowd coming toward them, he bid them sit down. (John 6:3) There were people of every station, nation, and denomination. Seated near Jesus was Matthew the tax collector who had once made a living by cooperating with the occupying Roman army. Nearby by was another disciple, Simon the Zealot, who once conspired with revolutionaries for the violent overthrow of Rome. Political opposites seated together. Red and blue united in communion with Jesus.
In the crowd were others we might have recognized, like the man formerly known as the Gerasene demoniac, or perhaps the leper who returned to say thanks, or the woman healed of the hemorrhage she suffered for twelve years. The Samaritan woman could have been there, as could Jairus the synagogue leader. Maybe even Nicodemus or Joseph of Arimathea –along with Lazarus, Mary Magdalene, Mary the mother of Jesus, Salome, and the other Mary’s who used to financially support Jesus’ ministry.
Many who shared the feast were deeply, personally connected to Jesus. Most were there because they were hungry, or because they were curious, or because they wanted to see someone famous. Whatever their reasons for being there. It didn’t matter. Gathered together were people there of faith, of no faith, and of different faiths. Yet each person was welcomed. Each person one was fed. What are we to make of it?
This is week three of five in which we meditate upon the 6thchapter of John’s gospel. There’s a lot going on. You could get a Ph.D. picking through all the details. Don’t neglect to see the big picture. This is what Eucharist looks like. The entire scene is meant as inspiration and guidance for us in what it means to be Christian, to be the body of Christ, united in holy communion with the cosmic Christ, fed at his table to become food for others—bread for the world.
This might be Jesus’ most often repeated teaching. Jesus mostly taught from the table. He was constantly eating in new ways and with new people, encountering those who were oppressed or excluded from the system. Through table fellowship, Jesus was teaching us what family means. He was always trying to broaden the circle.
By one side, he was criticized for eating with tax collectors and sinners (Matthew 9:10-11, for example); by the other side, he was judged for eating too much (Luke 7:34) or for eating with the Pharisees and lawyers (Luke 7:36-50, 11: 37-54, 14:1). He ate with both sides. He ate with lepers (Mark 14:3), he received a woman with a bad reputation at a men-only dinner (Luke 7:36-37), and he even invited himself over to a “sinner’s” house (Luke 19:1-10). He didn’t please anybody, it seems, always breaking the rules and making a bigger table.
Here is the New Jerusalem. There, seated en mass on the mountain, and at table in home after home was the Kingdom of God. This is what Eucharist means. This is what holy communion looks like. We must be careful not to miss the point.
As Christianity developed and communion moved from being an inclusive meal with open table fellowship to the relatively safe ritual meal we call the Eucharist, unfortunately, that ritual itself became a way to categorize people into groups of insiders and outsiders in terms of worthiness and unworthiness—just the opposite of Jesus’ intention! Jesus continually interprets the Law of Holiness from the Hebrew Bible in terms of the God whom he has met—and that God is always compassion and mercy. We emphasized the priest as the “transformer” instead of the people as the transformed.
Eucharist is more than a theological statement that requires intellectual assent. “It is an invitation to socially experience the shared presence of God and to be present in an embodied way”(Richard Rohr, Daily Meditation, The Shape of the Table, 7/22/18). Eucharist is both deeply personal and profoundly communal. That’s the point, in our own small way, of moving back and forth from the rail in Advent and Lent to standing together before the altar each summer. More importantly, eucharist should help us to recognize the people who flood into Immanuel each week, in some cases, for more than thirty years for playgroups, tutoring, and the Cooperative Nursery school are a lot like the crowd that gathered around Jesus in John chapter 6. Jesus instructed the disciples then, as he continues to encourage us today–just give them something to eat.
When you are really present with our guests then you will experience the real presence of Christ in the Eucharist for yourself.
In the Eucharist, we slowly learn how to surrender to the Presence in one place, in one thing, in one focused moment. The priest holds up the Host and says, “See it here, believe it here, get it here, trust it here.” Many Christians say they believe in the Presence in the Eucharist, but they don’t get that it is everywhere—which is the whole point! They don’t seem to know how to recognize the Presence of God when they leave the church when they meet people who are of a different religion or race or sexual orientation or nationality. They cannot also trust that every person is created in the image of God. Jesus spent a great deal of his ministry trying to break down the false distinctions between “God’s here” and “God’s not there.” He dared to see God everywhere, even in sinners, in enemies, in failures, and in outsiders.” Richard Rohr, Daily Meditation, Eucharist, 7/27/18) We are not always capable of seeing that, but fortunately God is patient with all of us and with history itself.
This, now, here is the bread of live present always and everywhere. Taste it here and now. Chew on it and meditate upon it, so that you may better see and greet Christ in your neighbor and to become food that nourishes the soul.
The Iona Abbey, on an obscure island off the coast of a narrow peninsula in Scotland, where Christianity thrived for hundreds of years throughout the Dark Ages of Europe, put the invitation to Eucharist this way:
The table of bread and wine is now to be made ready. It is the table of company of Jesus, and all who love him. It is the table of sharing with the poor of the world, with whom Jesus identified himself. It is the table of communion with the earth, in which Christ became incarnate. So, come to this table, you who have much faith and you who would like to have more; you who have been here often and you who have not been for a long time; you who have tried to follow Jesus, and you who have failed; come. It is Christ who invites us to meet him here. (Iona Abbey Worship Book (Wild Goose Publications: 2001)