Christian Practices; the Lord’s Supper; the Bread of Life

29. Meals for Prodigals

~ This Side of the River ~ Leave a comment

Luke records several parables in chapter 15 about the lost condition of sinners and the redemption available following repentance. These culminate in the parable of the prodigal son, where Jesus describes a famously wayward son who returns home hungry after squandering his inheritance. By rights, his father need not take him back. But, this father has been watching for his son’s return, and sets in motion a grand feast to celebrate the son’s reinstatement in the family.

Here is a feast to note. When a lost loved one returns home with a changed heart, when s/he seeks forgiveness, our natural response should be one of joyful celebration through feasting. It’s a recurring theme throughout the meal stories in the Gospel of Luke; repentance, reconciliation, and redemption are available to all. Our place at God’s table is waiting for our change of heart, which is the catalyst leading to a reformed and responsive life, reenergized by eating the spiritual food Jesus provides.

Not long after preaching the “lost” parables, and getting closer to his last days in Jerusalem, Jesus finds himself in Jericho, peering up into a sycamore tree at Zacchaeus, the town’s chief tax collector. Looking him in the eyes, Jesus doesn’t bother asking Zacchaeus what he wants. Instead, Jesus tells Zacchaeus that he plans on staying at his house. One minute Zacchaeus is “lost” among the tree’s leaves, and the next he is jumping down with rejoicing. Immediately, another meal with “sinners” is in the works. It must have been a very happy meal indeed, marked by a festive welcome unlike any Jesus had experienced in the homes of the Pharisees.

Just imagine:  Jesus coming up to you and asking you to set a place at your dining room table for him!  What’s the menu?  Who else would you invite?  What would the table conversation be like?  Believe it or not, the day is coming when you WILL be seated at the wedding feast table with Jesus the bridegroom. Jesus the lamb of God.  The bread of life.  The Lord of your life.  Wow!  Jesus welcomes you, the prodigal, you, the sinner, with open arms, and the first order of business is a shared meal!

14. A Significant Motif

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So, we can see that as a custom, the regular, planned, healthy shared meal at home is difficult to accomplish on a consistent basis without someone being intentional about it; the family supper and the church family supper are less common events in these days of compressed and multi-layered schedules.  But, if we consider the shared meal (especially the evening meal) as a practice, in particular a Christian practice, it then has the potential for both common and sacred relationships in the daily lives of believers.  So even though it may often seem like a lost practice, we should at least consider if it is an important practice in need of attention, intention, and restoration; it is time to explore why eating together matters.

People must eat, and every single thing we eat was once a living entity as plant or animal.  So there is always this built-in truth that for us to eat and live, something else must be sacrificed.  It is interesting that Jesus started his ministry not with fortifying food, but a fast.  In Matthew 4 Jesus fasts forty days in the wilderness.  Now, a forty-day fast will leave most humans at death’s door, famished, literally starving.  How fitting that Satan’s first tempting volley is to entice Jesus to eat bread.  While it feels both farcical and predictable that Satan would dare tempt the Bread of Life with earthly bread, we must remember that Satan knew that Jesus was both man and God, and appealed here to Jesus’ human need to eat. But, Jesus responds, “It is written: ‘Man does not live on bread alone, but on every word that comes from the mouth of God.’” (Matthew 4:4)[1]

There is a significant motif here that must not be missed.  Where do Christians come together, on a regular basis to be nourished, satisfied, and sustained?  It is at the Table.[2]  At this Table, we eat the bread that is Christ’s body, and drink the cup that is his blood.  Someone has died so we might live.  It is a central Christian practice for believers to share this meal, as it confirms and affirms our identity as God’s people living out our faith in a family of believers. In the early Church, Paul puts it this way: “The cup of blessing that we bless, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ?” (1 Corinthians 10:16 NRSV).  Paul emphasizes the shared nature of Communion.  In a way, it is the family meal for the people of God.

In our sacred meals at church, we live out, again through shared practice, the saving grace of Jesus Christ.  Side by side around this sacred Table we are invited in our hunger to partake, in our wounded-ness to be healed, and in our loneliness to be a welcome part of the Body.  As one Body we look inward to Christ the Word, remember who he is, the sacrifice he became, and the grace with which he’s invited us, and we eat together. As we leave this Table, still side-by-side, we are forgiven, fed, and fortified to look outward beyond the Table, our eyes opened to see Christ in one another, and to take his gospel to a hungry, wounded, and lonely world.  Our shared meal at the Table “is specifically an act by which we are enabled to discern the world, to see and respond in a manner that is consistent with the reign of God.  Our vision for the world is renewed and we are oriented with the will and purposes of God…[it is this] Supper [that should] foster a capacity to see and act with courage, integrity, love, and justice in the world…”[3]

In a curious way, this suggests what should also happen at home. We meet around the common family table to be fed, a shared meal for our physical body, as well as sustenance for our social and familial needs to connect, and also, because for Christian families, to share God’s Word, that is, Christ the Bread of Life, is to grow together as a family in intimacy with God.  This is the true ‘tie that binds’ and strengthens us two and three times a day to do God’s work in a hurting world.  So, in daily meals at home and common meals at church we practice all that it means to consume both our daily bread and God’s Word in one another’s company.  In return, we benefit from all the shared meal has to offer-a safe place to BE- to belong, be heard, be nourished, be affirmed, be forgiven, and be taught.

In short, the table and the Table both share the common elements of a Christian practice: we are invited to partake of what only God can provide.  In gratitude we are nourished and formed into more godly people for work in God’s kingdom.  It is beautifully simple.  At least, it should be.

Let’s Eat!  Together!

~Julie A.P. Walton, Ph.D.

[1] Jesus is quoting Deuteronomy 8:3, where Moses reminds Israel of the manna God provided to quell their hunger in the desert that they might know that life depends on every word, in particular the Ten Commandments, that comes from God’s mouth.

[2] For the purposes of this book, Table refers to the sacred meal of the Lord’s Supper, while table connotes the place where any common meal is shared.

[3] Smith, G.T., A Holy Meal: The Lord’s Supper in the Life of the Church, p. 74.

12. Is There Food on Your Table?

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In Acts 2:42, we are told about the first believers:  “They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer… All the believers were together and had everything in common (v. 44)… They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all people.” (v. 46-47)

A study of the communal meal practice of the first century church reveals a radically different model from our present-day attitudes toward shared meals.[1]  Why did their shared meal practices disappear over time, and why, today, do our foodways and mealways look so different?  A foodway is an accepted term that describes the habits and practices of food consumption and production in a cultural, social, or economic context, and shows us “how societies construct notions of self and community.” [2],[3]

The North American approach to food has shifted most dramatically in the past forty years, and seems absurdly paradoxical even for Christians because our foodways swing between two poles, one of apathy and ignorance, the other of obsessive and compulsive control. We now have 24-7 cooking shows on television, yet very few of us actually cook anymore.  We say we have no time to eat, but most of us are overweight, a symptom of eating too much too often.  Time is scarce, while cheap (and unhealthy) food is overabundant.  We spend millions of dollars each year on dieting (i.e. we spend more in an attempt to eat less).  Some of us overdo, while others do nothing; some of us are indifferent to our health and healthcare, while others’ anxiety about their health creates fanatical control issues.  Most people shun regular exercise while others spend far too many self-absorbed hours in the gym. We either become overly fastidious about the quality of our food sources, or we consume vast amounts of processed foods we know are not good for us.  (As one example, boxed cereal, a highly processed food, once promoted as just one part of a healthy breakfast, has become the default nighttime ‘meal’ when we are short on time, energy, or creativity.)  Our dining and kitchen tables are repositories for mail and school papers rather than places for a shared meal.

Since the dawn of time, people have been hunters, gatherers, farmers and shepherds.  Today we are much more disconnected from understanding how food reaches our tables.  At home and at church, we take pride in our manicured lawns and landscaping, but rarely consider using the church property to grow food for others with no land.  It seems that we are hungry, but not for food, and that Christians in particular need to think and pray about their own selected foodways and mealways.

Thoughtfulness can go a long way to help us find a healthy middle ground where food and meals are concerned.

“To grow food and eat in a way that is mindful of God is to collaborate with God’s own primordial sharing of life in the sharing of food with each other.  It is to participate in forms of life and frameworks of meaning that have their root and orientation in God’s caring ways with creation… Food is about the relationships that join us to the earth, fellow creatures, loved ones and guests, and ultimately God.  How we eat testifies to whether we value the creatures we live with and depend upon… When our eating is mindful, we celebrate the goodness of  [all creation has to offer], and…acknowledge and honor God as the giver of every good and perfect gift.”[4]   In other words, we must relearn what it means to care about, and care for all creation, including ourselves.

Perhaps even more importantly, our inattention to meals and cooking means we have stopped teaching our children about foodways and meal practices (mealways).[5]  In my experiential nutrition class a few years ago, I handed a bunch of fresh carrots from the farmers’ market to a student to peel.  I can still see him standing at the sink, carrots in hand, exclaiming with confusion that these could not possibly be carrots, because in his world all carrots were the size of one’s pinky finger and had no peel or green leafy tops.

Fortunately, young people are beginning to show a resurgent interest in healthy (and just) ways to grow, prepare, and share food!

[1] A subsequent chapter discusses the meal practices of the early Church in detail.

[2] Angel F. Mendez-Montoya, The Theology of Food: Eating and the Eucharist (Chichester, UK: Wiley-Blackwell, 2012), p.6.

[3] I have coined the term “mealway” to describe the general habits and practices surrounding how a society or culture consumes meals.

[4] Norman Wirzba, Food and Faith: A Theology of Eating (New York, New York: Cambridge University Press, 2011), p. xiii, 4

[5] This is a critically important point, as we will see.  Much is learned in the kitchen and around the table that actually has little to nothing to do with food.

11. What ARE You Sharing with Others?

~ This Side of the River ~ 2 Comments

Instead of moving into the next chapter on the shared meal, I thought it might be a good time for DESSERT: to REVIEW the notion and nature of the Christian practices, and give you some discussion questions to think and pray through.

Christians are in training, actively practicing particular behaviors that lead to a mature faith and Christlike attitude.  Training takes intention-we need to plan it into our hours and days.  It takes submission, obedience, and sacrifice.  More than anything else, our training takes time.  When our life is already too crowded with a full schedule, we must learn to discern where and how our time is being misspent-as individuals and as a family.  We don’t “make time” for the disciplines and practices; only God makes time.  Instead, we shift our attitude and priorities.  We whittle down here, plan better there.  But mostly, we give our time to the Lord and ask him to help us use our waking hours in ways that honor him.

We have seen how our individual attention to the spiritual disciplines and our shared participation in the Christian practices forms us in our faith into the holy living to which we are called.  They strengthen us to live in a world that is not our final home, to share Christ’s gospel with joy, and to serve God and neighbor out of a delighted obedience.  This is a humbling yet energizing way to live one’s life in sacrifice, thanksgiving, and hope.  Not a life that is all about “me” but one that is focused intentionally on the believing community of “we”.

The early Church that formed out of persecution and dispersal in the first century was marked by the things believers had and did in common.  In our hyper-individualized society, it is difficult for us to comprehend the necessity and power of such communal or shared practices.  Those historic Christian practices formed the essence of our shared practices today, particularly those of worship, prayer, and Holy Communion.  Still, other practices, like that of the shared meal among believers, are no longer a regular part of our life in common.

DISCUSSION QUESTIONS

  1. The thesis of this chapter is that growing in your Christian faith requires sustained practice. List here some individual spiritual disciplines you do now to grow in your faith.  What do you like about each one?  What makes it hard to do them consistently?  What discipline do you NOT do now that you would like to incorporate into your daily walk?  Why?
  1. Discuss the nature of the spiritual disciplines and the Christian practices. How are they alike?  How are they different?
  1. Life often goes too fast, and we begin to feel as if we are running aimlessly on a treadmill going nowhere. How can attention to the disciplines and practices give you a new sense of purpose and direction and peace?
  1. If your life is simply too crazy-busy, take some moments to ask why. List here those things that take up most of your day/week.  Is there anything you and/or your family consistently do that could be put aside?  Done differently?  Ask yourself what you do, then ask yourself what you want, and consider how these answers differ.
  1. Have you ever given much thought to the shared Christian practices? Why is it important that you and your children are present in corporate activities like worship, prayer, Holy Communion, testimony, and confession-forgiveness-reconciliation?  What does it mean if you are routinely absent from these practices (either mentally or in your physical presence)?
  1. The next chapter will discuss the notion and nature of the shared meal as a distinctly Christian practice. Jot down your week’s typical meal patterns/schedule and with whom they are shared.

Please share your thoughts-it helps me as I continue to write the back chapters of this book to get a sense of what you think, what you do vs. what you wish for.  Thanks! You can click on SHARE to send to friends, and write in the Leave a Comment box below.  

~Julie A.P. Walton, Ph.D.

(featured image credit:  High Tea in China.  K.Richardson. 2016)

10. The MEAT of a Christian Practice

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In the last post, I introduced the idea that our customs are not the same thing as a practice, and promised to sketch out the common elements of a Christian practice.

Let’s start with the idea of customs.  As an example, meal customs are informative.  Why did Jesus recline at meals?  Why did the Jews wash their feet before entering the dining area?  Why did Jesus tell the story of the man who threw a banquet for friends who were no-shows?  As we will see in subsequent posts, the meals that Jesus attended were shaped by the influences of Greece and Rome, as well as Jewish tradition, and, as a result, diners’ behaviors were circumscribed by particular customs.  A fundamental question for us is how did Jesus’ first followers move from those religiously and socially-traditional meals into the practice of the first century church in which shared meals were an integral part of the worship experience?

If a Christian practice is an activity that is regular, shared with other believers, and designed to strengthen our common life together as Christians, then it might be helpful to try and sketch out what I believe are the common elements of a Christian practice on our way to showing how the shared meal qualifies as such a practice.

As noted, there are several distinct Christian practices which we do together in Christian community, including worship, prayer, fasting, Sabbath-keeping, stewardship, the Lord’s Supper, forgiveness, and, as I claim, the shared meal.  The common elements of these Christian practices are invitation, provision, gratitude, nourishment, and formation.

God invites us into a particular practice whether it is worship or prayer or a shared meal.  We are invited to enter the practice by entering into God’s and one another’s presence, entering into rest and restoration, and entering into community and communion with God and one another.  Thus, there is always a kind of prologue to each practice, in which we mindfully enter into the practice by divine invitation to do so.  From the perspective of a shared meal, we accept God’s invitation to take time out to eat and share and rest together at table and in God’s presence.

There is an element of mutually beneficial provision in each of the practices.  We are individually and corporately provided for with charitable care and concern out of God’s grace and abundance, paradoxically finding in each practice an opportunity to serve as a way of providing for others.  We commit to praying for others, we fast together in lament and petition for a particular provision, and, when we worship and share in the sacred meal of Holy Communion, we realize God’ provision for our own life through Jesus’s life, death, resurrection and coming consummation.  Moreover, we learn, with grace and humility, to accept others’ service to us despite our ever-undeserving state.  Most importantly, God provides this time that we may to set it aside for Himself, others, and for our in-common well-being.

Each of the Christian practices contains the attribute of gratitude.  There is nothing we practice together which does not raise up an unquenchable desire to thank God as the source of all things good, and praise him for being our Creator, Savior, Counselor and King.  When we share a meal, we say grace before eating because we are so grateful for God’s ongoing presence in and provision for our lives, and for the food before us that will fuel our service to the kingdom.

The Christian practices nourish us by both feeding and satisfying our physical, emotional, and spiritual hungers to the point that we, in turn, are energized and able to serve God and neighbor.  We often enter into a particular practice with a mindset that there must be “something in it for me.”  The reality, as is often the case in our Christian walk, is that God intends the practice to show his glory, and create in us as the body of Christ the deep love and sacrificial posture we need to love him and serve our neighbor.

Lastly, the Christian practices all share the element of formation.  The profoundly formative nature of the practices is nearly beyond comprehension.  The practices introduce us to the kingdom of God, then reinforce and direct our discipleship.  We begin to grasp that all the Christian practices are inter-related, and that the more we practice them simultaneously in community, the stronger the weave of our life in common together.  To put it another way, the practices of the first Christians give us a firm anchor in how to live out our common lives (Acts 2:44).  Moreover, the practices act as a compass to direct us-in Christian community– along a path of growth and maturity in our faith, what we often call our ongoing development in Christlikeness.  It is the daily practice of our shared prayer, worship, meals, Sabbath-keeping, and forgiveness that leads, over time, to human flourishing- for ourselves and those we serve- to God’s glory.

Finally, then, we can ask if, in the lives of Christians, the shared meal is simply a custom handed down from earlier generations, or if Christians should view it from a faith perspective as a Christian practice.  It has always been a universal custom for people to eat together, no matter what their belief systems entailed.  As far as family and church family are concerned, it seems to me that we treat the shared meal as custom, easily shaped by the culture and the times, when it may actually be meant to be approached as a central communal practice in the Christian home and in the Church.  The shared meal, like other Christian practices, embedded with invitation, provision, gratitude, nourishment, and formation has the deep potential to fortify and direct our individual and common lives in ways that might surprise us.  So, it is to the notion of shared meals as faith practice we wll turn next time.

Thanks for sharing this space!  We are steadily moving into the MEAT of the shared meal as Christian practice!  There is a button below to :LEAVE A COMMENT.  I would appreciate hearing what you think.

~ Julie A.P. Walton, Ph.D.

(Featured image photo credit:  K.Richardson. 2016)

9. Our Common Life Together

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So, we see that being a practicing Christian takes a lot of practice-that daily attention to the Word of God, the ways of God, and the will of God.  Practice makes us better.  What have you been practicing with and for other believers in your faith life?

Of course, participating in the shared Christian practices is not simply a matter of making them a priority subject to your will. Practices are not something to control.  On the contrary, Christian practices require active submission.  As an example from my own life, once in a while, when it seems that for weeks I have been home only to sleep and shower, I will wake up on a Sunday morning and contemplate the pleasures of staying home from church, “just this once”, drinking coffee, reading, catching my breath, and having the house to myself, maybe taking a long walk.  Over the years I have come to label this misplaced desire for home and solitude as “red flag Sunday” because rather than being at church, actively practicing with my believing family and sharing the Lord’s meal with them at the Communion table, I am being tempted to stay home alone attending to my own leisure while pretending that worship-and my place within it- is inconsequential.  In these instances, I must recognize Satan’s lie; there is nothing corporate or worshipful about staying home alone on Sunday morning.  If you are like me, you dutifully go on to church anyway because this is how you participate in a practice; worship, as a shared Christian practice, means your presence is important.  As a church member, you have made very public promises to this congregation to be there for and with them.  In my experience, sitting in worship and Sunday school on a “red flag Sunday” is always the most wonderful morning in God’s presence, praising him together with my beloved church family, and with absolutely no regrets.  A life of practice, then, gives us the strength to be submissively yet firmly obedient in times of temptation.

As you may have guessed by now, these shared Christian practices are, by nature, meant to infuse, inform, and support life, minute by minute, day by day, and season by season as we yield to their power through Christ and the Holy Spirit to structure and direct our life.  They are the cure for the arrhythmic, time-starved heart threatening to arrest your soul’s health and growth. They are simple.  Curative.  Restful.  Spacious.  Grace-full.  Is it not, after all, a life worth considering, when you are asked each day by the Lord,

          “Where are you?”

And, in face-to-face confrontation,

          “What do you want?” 

The shared Christian practices, therefore, are meant to strengthen us both individually and in our common life together as believers.  They help us think critically together, and to develop healthy responses to cultural temptations and evils we must resist, especially those that threaten our common life together.  Craig Dykstra puts it this way:  Our Christian practices give us abilities for “criticizing and resisting all those powers and patterns…that destroy human beings, corrode human community, and injure God’s creation.”[1]   Not long before losing her earthly life to cancer, Kara Tippets wrote of the importance of showing up for one another,

“Friends. Community.  It is the only way to know and be known.  It’s where we see our own humanity and frailty, our gifts and our weaknesses.  When we show up for one another, we invade each other in love and become witnesses to the truth that trials and sickness and pain are not the whole story.  There’s more, so much more. We can remind one another that our lives are not a mistake.  And, more importantly, that we are loved with and everlasting love.”[2]

So, it is in our shared Christian practices we show up for one another in good times and bad. There are so many things we do today, individually and as a society that foster misguided patterns of thought and behavior.  In essence, we too easily become thoughtless.  We waste natural resources, abdicate care of the poor, and prize our individualism, civil rights, and retirement portfolios.  Sustained participation in the shared Christian practices instead teaches us to sniff out injustice, to discern social patterns which threaten family, to give up our right to self, to learn to serve others wholeheartedly, and to work to redeem and restore our all-too-common human penchant for destroying rather than stewarding Creation.  And it teaches us that there is strength in doing these things together.

To What Have You Become Accustomed?

Of course, not everything we do is a practice, so we must distinguish between practice and custom.  In the United States, it is customary to sing the national anthem before sporting events, to use a knife and fork when eating, to have cake on a birthday, for a man to give a woman a diamond ring for engagement, to hold parades on major holidays, and to follow an agriculturally-based school calendar.  In the same vein, there are many once-common customs we have lost.  Men no longer wear dress hats or women dress gloves.  Generations no longer live together in sprawling family units.  It is no longer customary for children to walk to school.

What customs have led to habits that might need your discernment?  Staying up too late watching television?  Skipping meals?  Skipping church “just this once”?  Non-stop use of your cell phone while in the presence of others?  Dressing provocatively?  Living together outside of marriage?    Yes.  Your customs are visible in your daily actions and decisions.

In the next post, we will look at the common elements of a Christian practice on our way to studying the shared meal in the life of believers.

Please SHARE this with friends!  Thank you for following along.  Wish we could pull up a chair and share a pot of tea!

~Julie A.P. Walton, Ph.D.

 

[1] Craig Dykstra, Growing in the Life of Faith: Education and Christian Practices, 2nd ed. (Louisville: Westminster John Knox Press, 2005), p. 43.

[2] Kara Tippetts and Jill L. Buteyn, Just Show Up: The Dance of Walking Through Suffering Together (Colorado Springs, Colorado: David C Cook, 2015), p.11.

8. Jesus asked, “What Do You Want?”

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There’s No “I” in “Us”:  We Really Do Need Each Other

Despite the ongoing need to get our personal faith practices in order, the historic Christian practices are genuinely meant to be both social and communal.  As we’ve seen, the corporate nature of Christian practices is most evident in the things we gather to do together: worship, prayer, feasting, reconciliation through confession and forgiveness, testimony, co-mission, lament, and the breaking of bread.  As with any practice, these are done in and through the life of the church repeatedly– we practice our faith together.  Craig Dykstra writes that these are “practices where life in Christ may be made known, recognized, experienced, and participated in.”[1]  Thus, this kind of life is recognizable, experiential, and participatory, and the natural outcome is that people really should know us by our love.

These ordinary things we do, sometimes as family, other times in small groups and as “church” truly have an extraordinary impact on our individual and shared faith life.  Practicing together is a little bit like being on a team, or to use Paul’s analogy, being one body with many parts.  We each have important roles, and together “we come to perceive how our daily lives are all tangled up with the things God is doing in the world.”[2]  Everything we do, or fail to do this day and all days is important to God’s plan for each one of us, our family, our church family, and the world at large.  This is why it is important for each of us to consider what we do with our time.

Because we are embedded in a culture which idolizes individual autonomy, it’s important for Christians to remember that we are also surrounded by a cloud of witnesses to the life of faith (Hebr. 12:1), and that we have an obligation to study our lives and look for all the ways we have crafted habits of independence rather than inter-dependence.

“We live in a time of increasing emphasis on individual sensibilities and needs, what essentially has become a spirituality of the personal self… We can so easily come to feel that we need no one.  Our social context encourages us to make our own choices, live our own lives, and engage with others only when we think they have something to offer us.  This is not Christian spirituality… 1 John 1:3-4 reminds us that joy is made complete when we are in fellowship with God and one another.”[3]

So, instead of going solo, searching for a personalized, pseudo-spiritual experience empty of connections with others, we must take a concerted look at what we practice, both at home, and in church with other believers, on a weekly basis.  Do this and you’ll begin to understand how, “a meal becomes a time of forgiveness.  A day of leisure becomes a day of contemplation.  An illness turns into an experience of solidarity with the poor.  An occupation becomes a vocation.  Giving becomes an expression of gratitude.  A burial becomes a time of thanksgiving.”[4]

Perversely enough, practices takes time, energy, and dedication, the very things we profess to have little to spare; there are already too many claims on our life, so practicing can’t be something extra to cram into an already-packed schedule.  Others may have more time, but not feel physically or emotionally well enough to enter into the regular commitment a shared practice entails.

In any case, we will keep coming back to this idea that few of us believe we have enough time to practice our faith well together because of competing daily demands to which we feel we must attend.  This is especially true for families with children at home.  Are you kidding?  Gather all of us together for nightly dinner?  Go to church together every weekend?  Pray daily as a family unit?  This issue is not about becoming more efficient or productive.  On the contrary, what we truly need sometimes is to step back, identify the real problem (usually we are over-committed, especially our children), and pray about how to better prioritize our individual and family activities.  This often involves humbly admitting that our children cannot participate in every wonderful opportunity open to them.  It means limiting what I call the family’s AIP, or Activities in Progress.[5]  For example, a child may have to choose between a sport and a musical instrument, or being at the family evening dinner instead of working after school at a job in order to pay for a car when the car is necessary only to be able to get to and from the job.  It literally means that in our families we must get our house in order by prioritizing the evening meal at home, worshiping together on the Sabbath, and daily prayer together as a family.

“What Do You Want?”

This is a matter for thought and prayer.  One day, John the Baptist’s disciples followed Jesus.  “Turning around, Jesus saw them following, and asked,

“What do you want?”” (John 1:37).

We must let Jesus confront us and ask the same of us.  As we too follow Jesus, we must expect him to turn, look us directly in the eyes, and ask that unsettling question.  If we say we want to follow him, then admitting that we are out of practice is an excellent place to start.

It is my prayer that this discussion of the shared Christian practices gives you pause.  Next time, will will dig into the truth that our faith life is truly strengthened when we do these things together.  In the meantime, plan a meal, invite someone not normally found at your table, linger over the food and fellowship.  If not now, when?

And if you like what you’re reading, share it, and click on the FOLLOW button too. Add a comment in the LEAVE A REPLY box below to start a conversation!

~Julie A.P. Walton

 

[1] Craig Dykstra, Growing in the Life of Faith: Education and Christian Practices, 2nd ed. (Louisville: Westminster John Knox Press, 2005), p. 43.

[2] Craig Dykstra and Dorothy C. Bass, “Time of Yearning, Practices of Faith,” in Practicing Our Faith: A Way of Life for a Searching People, ed. Dorothy C. Bass (San Francisco: Jossey-Bass, 1997), p. 8.

[3] Gordon T. Smith, A Holy Meal: The Lord’s Supper in the Life of the Church (Grand Rapids, Michigan: Baker Academic, 2005), pp. 10-11.

[4] Craig Dykstra and Dorothy C. Bass, “Time of Yearning, Practices of Faith” in Practicing Our Faith: A Way of Life for a Searching People, ed. Dorothy C. Bass, p. 8.

[5] Melanie Nelson, Don’t Believe the Hype about Finding One Cool Trick to Productivity, The Chronicle of Higher Education Academe Today online newsletter, https://chroniclevitae.com/news/1168-don-t-believe-the-hype-about-finding-one-cool-trick-to-productivity?cid=at&utm_source=at&utm_medium=en&elq=61fc968c605c4024a9c05692c7b20806&elqCampaignId=1680&elqaid=6672&elqat=1&elqTrackId=53cb266e80b44d9c9f011d608cec6c31. October 23, 2015.

6.Spiritual Discipline or Christian Practice?

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CHAPTER TWO: A FAITH PRACTICE TAKES PRACTICE

The Christian life is a training ground

As a Kinesiology professor at a Christian college, my office was in the athletic complex. Around 3:00 p.m. on a typical weekday, athletes would begin streaming past my door on their way to practice-a two-hour period for which the coaches had made distinct plans for individual and team improvement. Most of us can relate to this notion that sports performance is enhanced by daily practice of the techniques and strategies necessary to be competitive. The same holds true in music; becoming proficient on one’s instrument takes years of daily practice with repetition of scales and scores on one’s own, as well as corporate practice with the band, orchestra, or ensemble.

So we have a natural understanding that these kind of skills-athletic and musical- require much repetitive practice to grow as an athlete or musician. But, this is often where this application breaks down. Once out of school, our busy lives fog our thinking when it comes to purposeful planning and practicing and cultivating maturation in our faith life. The Christian life is a training ground for eternity. We must, then, submit to its daily practice.

There are two important ways Christians can nurture and deepen their faith. One is to participate in any number of spiritual disciplines like the study of Scripture, prayer, fasting, and observing the Sabbath. The other is to engage in multiple Christian practices including worship, prayer, feasting, testimony, and the breaking of bread.

Notice here the similarities and differences between the two approaches. Both the spiritual disciplines and Christian practices take intention, planning, and follow-through. They require submissive and sacrificial practice that is consistent and repetitive, not unlike the way an athlete shows up to practice and follows a coach’s directions and plan. Both take time and personal investment.   Most importantly, both are formative in nature, meaning that when practiced consistently they become embedded in our daily responses, rhythms, and reasoning, and make us more skilled at handling change, challenge, and the needs of others with grace and wisdom. In other words, through time and practice we mature in virtuous living and Christlikeness, training to one day stand on holy ground.

The critical difference between spiritual disciplines and Christian practices is that the spiritual disciplines are practiced individually, much like a musician practices scales, whereas the Christian practices are performed in and through community with other believers-with an ensemble or the entire orchestra if you will. One has to do with “me” and the other “we”. Table 2.1 helps show where these activities overlap and where they are distinct.

Table 2.1. The Spiritual Disciplines and the Christian Practices

Both (Me and We) Spiritual Disciplines (Me) Christian Practices (We)
Prayer Sabbath keeping Worship
Bible study Solitude Hearing Scripture & teaching
Fasting Frugality Fellowship
Confession Honoring the body Feasting
Forgiveness, Reconciliation Testimony
Lament Hospitality
Submission and Obedience Co-mission
Sacrifice Breaking of bread
Stewardship
Discernment

Undertaking these actions in both our individual and corporate Christian life is not easy, especially at first. Life has a way of getting in the way. But, the more we practice the more likely these will become life habits that help condition and train us in ways which fortify our souls and insulate us against life’s trials and vagaries. In every way, they strengthen our ability to respond to God and neighbor. More importantly, the spiritual disciplines and Christian practices work together to form in us the twin habit of looking for God and looking to God in every life situation.  We will continue this discussion of being a practicing Christian next time, and you will begin to understand how and why the shared meal is, truly, a Christian practice in our homes and the Church.

If this blog is helping you, please leave a comment to stimulate further discussion!

4. Too Busy to Eat

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CHAPTER ONE:     IT’S TIME WE TOOK THE TIME

Arrhythmic Lives……..As an exercise physiologist, nutrition professor, and wellness educator, I have long been intrigued by the notion that God’s gift of time envelopes us in a regular, rhythmical embrace of hours, days, weeks and seasons. From the primal rhythm of each heartbeat to the predictable pull of the moon on tides, from the daily need for sleep and food to the coming of winter after harvest, our bodies and our communities are shaped and framed by time. So, we shouldn’t be surprised when our responses often affect our health.

When it comes to physical, emotional and spiritual health, it is important to pay attention to these God-created rhythms.   Our non-stop activities put us in perpetual fight-or-flight-response mode, causing hormones like cortisol, designed specifically to help us respond to immediate threats, to course through our veins for hours on end, keeping us literally wired for action. Consequently, our blood pressure rises.  Our gut tells our brain to eat more high-energy carbohydrate.  Insulin response to rising blood sugar is blunted, and our sleep patterns become disturbed. As a result, our bodies don’t get the regular, rhythmic rest they need, and we find ourselves self-medicating with sugar, caffeine, “energy” drinks, fast food, TV/internet surfing, and sleeping pills to keep the “on” button lit like a pilot light.

So, we live rather arrhythmic lives, pulled out of step by a culturally subtle but very real centrifugal force that thrives on flinging us helplessly outward into a world where time is compressed, and the great unspoken assumption is that we can control it. Time is no longer gift, but an increasingly frustrating commodity in a warped economy with a currency of minutes and hours; just like money, we never seem to have enough time. On a daily basis we live the dual lie that being busy is virtuous (because we all know that the opposite, idleness, is a vice), and that accomplishing everything on the endless to-do list is necessary. What’s worse, we unthinkingly adopt the idolatrous notion that the calendar is the true center of our lives. Commitment to God is reduced to three-minute “devotions”. We slot prayer into the commute to work, we over-schedule and over-manage our children to ensure their successful launch into this perverted world, we skip meals and eat on the fly, and fall into bed too exhausted for nighttime prayer or the delight of intimate physical union with our spouse. We run not the good race, but the futile one. We don’t flourish, we survive, and our filled time leaves little room for making the Lord the center and focus of our lives.

Of course, we must not forget that for each one who experiences the stress of rationed time, there are others with unwelcome time on their hands. For some, one’s heartbeat seems slowed to a crawl, and the hours drag. Those out of work, the aged and alone, and those suffering illness can find that time slows into long, often boring and lonely stretches of hours and days. This is just as stressful as time famine.

In either case, we become unsettled. Restless. Even as the church calendar weaves its liturgical rhythm through our days, we find ourselves surprised and breathless- it’s Advent already? How did Christmas get here so fast? We don’t have time to ask ourselves, “What’s the hurry, why so rest-less?” I often find myself asking how I am supposed to work, and create a stable home life, and be a faithful presence in my church family and local community, and take care of growing children and aging parents, my spouse and myself without losing my way? How do I spend time with God- really seeking his presence- when each day is already so full? More importantly, how do I ever find enough time to respond lovingly and selflessly to the needs I see all around me, praying for those needs and for the salvation of others? Conversely, how can people with too many painfully empty hours view time as God’s gift? I think we all intuitively know God’s answer: “Be still and know that I am God.”  

After all of this, you won’t be surprised to learn, as we dig into the meat of Shared Meals, that eating together on a regular basis immunizes against slavery to time.

May you find that lingering with others over a good meal brings rest, clarity, peace, and togetherness.  Go ahead!  Plan a meal.  Invite others.  Share.  There’s a simple rightness to it all.

~Julie A.P. Walton, Ph.D.

3. The Shared Meal as Full & Faithful Presence

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As we saw in the last post, the shared meal with Jesus was where life, belief, and behavior collided head on with the at-hand kingdom of God.

Likewise, meals bookend the biblical post-resurrection account, starting with the risen Christ’s breaking of bread with two disciples along the road to Emmaus, and culminating with the triumphant wedding feast of the Lamb. Acts 2 tells us that the first believing communities were devoted to the shared breaking of bread as they gathered to hear the apostles’ teaching, to worship, and to pray. Without an institutionalized church, early believers met in homes and dining rooms, and shared what they had, including food, in common.

But, times change. People change. Expectations change. Societies change, and their cultural practices do too. A fundamental question to ask, then, in seeking to understand today’s meal practices in the context of those of Jesus and the early church is whether our relative inattention to the shared meal at home, at work, in our neighborhood, and in our church family is even a problem. Perhaps our evolution toward social networking and digital communication is simply a new and different way for people to create those growth-conducive environments for living out a shared faith. In this light, we must address the apparent conflict between our assumptions that “time-expensive” face-to-face interaction has value, as well as the post-modern notion that we can create flourishing, vibrant community through electronic, virtual, time-saving means in which people are not routinely bodily present to one another. We should also note that this suggests that we need to re-think how much we actually value community over and above self, and whether or not we have confused community with communication.

Yes, as time moves forward, change is to be expected, and not all change is bad. Jesus certainly wrought radical, even deviant change on the Roman-occupied Judean world of his day. Yet, God does not change. Jesus came eating and drinking, ushering in a new covenant with an earthly ministry in which shared meals were a common focal point, leaving us with a memorial in this time of his absence which takes the form of a meal, and promising us a great feast upon his return. The unchangeable I AM still, in our day, desires our time, our hearts, our obedience, and our love, both for him and for our neighbors.

I believe that lack of time spent fully and faithfully and regularly in one another’s real (versus virtual) presence is a detriment to our collective means for growth both in our families and as a community of believers, and that a simple focus on the shared meal, both common and sacred, can help a church family and people at home set an anchor in a cultural sea buffeted by time obsession.[1] As a result, this blog attempts to provide practical ways we can encourage regular, shared meals in homes, neighborhoods, and at church functions. Furthermore, it will explore the role and responsibility of the local church to heed the hunger of its neighbors, and to teach and encourage its members to adopt hospitable, just and sustainable food practices.  May you find sustenance and hope and encouragement here to spend time with others, lingering together over the God-given blessings of daily bread, and so nourished, that you may be called and sent out to challenge and inspire others to do likewise.

[1]For a timely and thought-provoking treatment of the theology of faithful presence, see James D. Hunter’s To Change the World: The Irony, Tragedy, and Possibility of Christianity in the Late Modern World. (Oxford: Oxford University Press, 2010).