Jeffrey Hunter as Jesus in King of Kings.
(I took this photo the last time I watched it
in hopes of being able to use it on my blog!)
Over
religious objections, Jesus didn’t insist that his disciples ritually baptize
their hands before eating, explaining it’s not what goes into a person but the bad
stuff that comes out of a person’s heart that’s the problem.
He
transformed jars of water intended for ritual use into wine during a wedding,
and, on another occasion, defended his disciples eating grain they gleaned from
a field on the Sabbath, despite religious prohibition.
Jesus
did not object to an uninvited, “questionable” woman washing his feet during
dinner, offending his Pharisee host. On another occasion, he defended Mary listening
at his feet while her sister Martha was left to prepare their meal by
herself.
He
invited himself to the home of the tax collector Zacchaeus, and commonly ate
with tax collectors and sinners to the disdain of the truly religious people, who wouldn’t even dine with each other lest
they be contaminated by another’s hidden sin.
He
indiscriminately fed multitudes with meager resources, declaring the hungry will
be blessed and full while those who are full now will be hungry.
In
Samaria he asked for water from a woman, multiply married and of a despised
minority, and warned his disciples of the leaven of the Pharisees, while comparing
the kingdom of heaven to the leaven with which a woman leavens a loaf of bread.
Jesus
told kingdom parables of feasts missed by those with privilege because they
were unprepared, inattentive, distracted, late, or dressed inappropriately.
He
washed the feet of those attending his final meal over the objection of Peter,
who apparently wanted to keep his rabbi on a pedestal. And Jesus had the
audacity to confront them with the truth—their anticipated betrayal, denial,
and abandonment. He was unafraid to spoil their camaraderie with the harsh
reality of his impending martyrdom.
The
traditional beginning of the Communion story is “On the night that Jesus was
betrayed…” But we did more than betray him that night; we denied him multiple
times and abandoned him to the “powers that be.” We expressed shock that any of
us would desert him, let alone betray him, and we each said, “Is it I, Lord?”
Was our fear of authority figures and the awareness of Jesus’ and our
vulnerability already palpable at the meal? Regardless, both believers and
betrayers were welcome at his table.
Those
shaping the story—the oral predecessors of the written Gospels and the Gospel
writers themselves—would associate it with Passover, another ritualized meal
commemorating salvation, the liberation of the Hebrews from slavery in Egypt.
Nice
touch, giving the meal a religious gravitas and connecting it to Jewish
tradition as well as the metaphor of Jesus as the paschal lamb. But I happen to
be of the school of thought that this “last supper” was actually a friendship
meal that a Teacher would have with his disciples. That could explain the
absence of the usual ingredients of a Seder. In my view, that would make it no
less vital spiritually then or now.
Jesus
gave the meal his own gravitas, declaring the bread as his body and the wine as
his blood, a kosher faux pas given that blood was taboo. Earlier in his
ministry he had offended and lost a lot of literalist followers when he told
them they must eat his flesh and drink his blood to live forever. Jesus must
have been a bad influence, because eventually his followers would set aside all
dietary restrictions to eat whatever was set before them, in gratitude, even
meat offered to idols—as long as it didn’t hinder another’s spiritual growth.
But
not long after Jesus, the church at Corinth reintroduced table manners into
their observance of Communion. Thus the Corinthians were reprimanded by the
apostle Paul that their customary way of serving guests in Greek culture,
separating them by class and desirability in different rooms, was failing to
recognize the body of Christ—not in the bread, but in the body of believers,
who were, he wrote in another context, no longer Jew or Gentile, slave or free, male and female, but all one
in Christ Jesus. The writer of James similarly felt compelled to chasten followers
of Jesus who favored “a person with gold rings and in fine clothes” over “a
poor person in dirty clothes.”
“You
don’t have to be a member of this church or any church to be welcome at this
table.” I learned this from my colleagues in Metropolitan Community Churches.
Now these table manners, closer to those of Jesus, have spread to other
denominations which want to welcome anyone and everyone to the table Jesus
offers.
Just
as Jesus welcomed everyone, regardless of belief or behavior, class or
condition, so we who claim to represent his values to the world are called to do
the same.
This post was inspired by
an invitation this past Sunday to lead Communion for Ormewood Church, which
welcomes everyone to the table every week.
Apologies to subscribers
who received the uncorrected version of last week’s post, mistakenly referring
to Joseph Campbell as “Bill Campbell” (a former mayor of Atlanta!). This is the
challenge of working without a net—an editor and copyeditor. Though I read each
post dozens of times before and after scheduling, I sometimes miss even an obvious
error. Thanks to the readers who brought it to my attention!
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Copyright © 2018 by Chris R. Glaser.
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