Today's epistle lection is probably read in Christian worship more often than
any other biblical text.1
It appears as the "Words of Institution" each time Holy Communion is
celebrated. It is incorporated (with some variations) in the accounts of the
Last Supper in the Gospels of Matthew, Mark, and Luke. As such, it becomes
part of the language of the liturgy and is usually not treated as a biblical
text for study and preaching. What can these four simple verses possibly add
to our understanding of God's will for our churches and for our lives?
Reading these verses in their context in 1 Corinthians discloses their
eloquence. They are part of a list of issues related to worship about which
Paul felt called to instruct these fledgling communities. The Corinthian
believers are trying to figure out what it means to be followers of Jesus
Christ in their particular cultural context.
In a setting where multiple gods and religious practices are assumed, their
new faith requires exclusive devotion to the one God. Where the various
mystery religions reinforce Greek philosophical concepts like the dualism of
body and spirit, they have accepted a narrative of salvation built around
Jewish monism. Where religion is understood to involve spiritual matters and
the denial of physical life, this religion that claims them is lived out in
their life as a community and in their ethical practices. In a city where
competition for status and privilege governs social relationships, Paul is
trying to help them understand and practice a religion in which the embodiment
of love is called the highest of the "spiritual gifts." Clearly much more is
at stake in these words about the elements of their shared meal than simply
getting the language of worship right!
The immediate context of these verses begins at 11:17 with some specific
points about which Paul is displeased. He writes of "factions" and "divisions"
among them, such that when they gather "it is not really to eat the Lord's
supper," because "each of you goes ahead with your own supper, and one goes
hungry and another becomes drunk" (11:20-21). Such bad manners (at least) and
such unchristian behavior, we think!
Not at all, according to the customs of first century Corinth. Formal meals in
Corinth were usually class-specific. Rarely would people of different social
status eat together. The exceptions to this rule in which people of different
economic classes would meet together--gatherings of trade guilds and burial
societies, for example -- transferred the class segregation to the meal
itself. Social peers of the host would be entertained in an inner room and
served the most elegant meal. People of less status would dine in outer rooms
or the courtyard on less costly food, on down to the servants who would not
eat at all, but only serve the others. At the end of the evening, all would be
invited to join in the rituals of the organization.
From what we have been able to learn about the life of the early house
churches in Corinth, their gatherings also began with such a meal that
followed the usual social customs. In the case of the house churches, the
final ritual would involve the sharing of bread and wine, accompanied and
explained by the words of institution.
What was accepted Corinthian practice for the meal itself, however, was not
acceptable according to Paul. His reason was found in those words explaining
the elements of the supper. Where community practice underlined social
divisions, the Words of Institution declared a "new covenant" (11: 25) uniting
the church into a single body, just like the one loaf that is broken and
shared among them. When the members of the Corinthian church allowed community
norms to infect their time together, the supper was not a meal that "re-
membered" Christ in the body of the community united in the ritual. It was a
private dinner. Paul does not seek to reform the social practice of Corinth,
but to distinguish it clearly from the "Lord's supper."
In the intimate setting of the house-churches of Corinth, the inequities that
resulted from business-as-usual -- some people going home hungry and others
drunk--would have been obvious to all. When we celebrate that supper today,
though, in congregations that are often racially and economically homogeneous,
and where the meal has been reduced to the symbolic piece of bread and sip of
wine or juice mentioned in the Words of Institution, the radical power of
those words is not evident.
Though we now know the church as a global institution that includes members
from every conceivable geographical and social situation, we tend not to see
that global diversity as a factor of our taking communion. Although it is true
that in the global church, some people are starving while others are over-fed,
we reassure ourselves that this truth cannot be attributed to the elements of
the common meal. The two are compartmentalized into different parts of our
religious reality.
But what would happen if we contextualized our commemorations of Jesus' last
supper in the reality of the global food crisis, instead of seeing it as a
solely religious ritual? After all, one of the difficult lessons Paul was
trying to convey to the spiritually-minded Corinthians was that their actions
"in the flesh" were the arena in which their faith and spirituality were
expressed. Could that suggest that Paul's harsh warnings about the dangers of
eating the bread or drinking the cup "in an unworthy manner" (11:27-32) might
warn us also about the perils of continuing with our beautiful and powerful
celebrations of communion, without making programs to address local and world
hunger equally central in our church's life?
Especially on Maundy Thursday, when the community's sharing in the bread and
wine initiates the passion narrative that will enfold us through the remainder
of Holy Week, this supper manifests the Lord's life and presence in a hurting
and hungry world.
#### Notes:
This commentary was first published on the site on [April 1,
2010.](https://www.workingpreacher.org/preaching.aspx?commentary_id=553)
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