A Holy Meal: The Lord’s Supper in the Life of the Church. By Gordon T. Smith. Grand Rapids: Baker Academic, 2005. 121pp. ISBN 0-8010-2768-3
In an engaging, thoughtful, pastoral and ecumenical manner, Gordon T. Smith in A Holy Meal: The Lord’s Supper in the Life of the Church, explores the importance of the sacrament of the Lord’s Supper. The book is ‘a call to appreciate more fully’ (p.121) why Communion is a ‘necessary complement’ to the ministry of the Word.
Divided into three sections, part one of the book begins with a brief introduction to the theories of eating, symbol and sacrament. Smith’s discussion of eating is one that forms a key theological basis for his ensuing study: that the meal provides the opportunity for encounter both with the Triune God and also each other. Seeing the importance of this assertion, in part, as a counter to the increasingly individualistic focus of much of popular Christianity[1] he writes, ‘the encounter with the ascended Christ and the experience of the grace of the Spirit’s ministry [in the Lord’s Supper] are experienced together’(p.10.) To choose to participate in Communion is to choose to participate in a different story to the hyper-individualism of contemporary culture. Furthermore, Smith identifies eating, in both Old and New Testaments, as a ‘central motif...in connection with God’s salvation’.
This connection with salvation is achieved not only as we remember God’s saving work together, but also experience in a very real sense God’s grace. Yet, I would guess that for many in the Protestant tradition, and particularly those of us from the Baptist tradition, Communion is often seen as merely symbolic. I mean this in the sense that partaking in the bread and juice can become void of mystery and spiritual engagement as the elements are no more than mere symbols of an act – the crucifixion – well understood. Indeed, Smith himself comments, ‘I always wonder how anything can be a mere symbol. By its very nature, a symbol is never just a symbol.’ (pp.20-21) As such, I wonder whether it would have been worthwhile for him to have devoted more than just three pages to the explanation of the theory and function of symbolism in art, literature and rituals. Bearing in mind that it appears he is aiming at a wide audience, drawn-out, technical discussion would not be appropriate. However, it does seem that Smith could have spent more time elaborating on his essential point that a ‘symbol is an external, visible, and tangible object or action that represents an internal, intangible reality.’ (p.22) In defining symbol in this way, he is hoping to encourage his readers to see that participation in the Lord’s Supper connects us to its reality. The sacrament, then, is a symbol that ‘represents a spiritual reality’. (p.24; emphasis mine)
The second section – divided into seven chapters – focuses on ‘seven words that illumine the meaning of the Lord’s Supper.’ (p.28) Each chapter begins with an oft-used biblical passage concerning Holy Communion followed by a reflection on this in dialogue with Tradition and theological imagination. The seven words reflected upon are: Remembrance, Communion, Forgiveness, Covenant, Nourishment, Anticipation and Eucharist. Smith explains the theological logic of the order of these words: ‘Our celebration of this meal is anchored in a past event that we remember...[where] Christ himself hosts a meal in which we are in fellowship with him and one another...[and] is a declaration...of the mercy of God that is know in Christ...[who] grants us forgiveness...[which leads us to] renew our covenant promises in light of this assurance.’ (p.82) We are then nourished spiritually by eating this meal and as we anticipate the hope that is to come on the ‘last day’, we choose to experience the joy of this reality.
From the outset, Smith makes clear that the Lord’s Supper is a participation in the life and hope of the resurrected Christ and thus should, primarily, be joyful rather than sombre. Coming from a North American evangelical upbringing, Smith is all too aware that, for many, Communion has become a meal that is ‘dreaded and even avoided.’ (p.58) He writes that in his ‘own upbringing, we were taught to examine ourselves lest we partake [of the meal] unworthily. Naturally, we never felt worthy!’ (p.58) In a spirit of embracing the fullness of the sacrament’s meaning, apparent throughout the book, Smith is not suggesting that self-examination is completely without its place. Nevertheless, on a number of occasions, he makes clear that ultimately the meaning and power of Communion is so much more than this. When self-examination is ‘all that is highlighted...the consequence is that all too easily the table is viewed as a place of judgement rather than as a table of mercy.’ (p.58)
The analysis and reflection throughout draws together, quite intentionally, ‘the diversity of perspective that the church brings to its understanding of the Lord’s Supper’ (p.28), in the hope that various Christian traditions may ‘learn from one another.’ (p.29) This spirit of dialogue and attitude of ‘listening’ provides a certain depth to what is, measured in pages alone, a very brief theological reflection.
In the final section – the concluding observations – Smith suggests that diversity in opinion about, and practice of, the Lord’s Supper will continue and that this is okay. He does offer, however, three ideals which he believes should provide the ‘contours of our practice: First, the Lord’s Supper needs to be a meal of hopeful thanksgiving. Second, it must become an occasion to celebrate and experience the love of God. Third, it must enable us to be a community of disciples who choose to live together under the reign of Christ.’ (p.113)
In an era where mystery, ritual and spirituality are again being embraced, a theological reflection of this nature on the important church sacrament of the Lord’s Supper is most welcome. Furthermore, the structure, brevity and accessibility of language make this an ideal book for lay persons and students to read as an introduction to the theology of sacraments. Also, it may prove to be wonderful resource for pastors and deacons as they prepare Communion homilies and reflections for church services. Finally, as someone who simply does not have the time to plough through a major theological work, but is unsatisfied with trite pseudo-theology, I thoroughly enjoyed reading this book and readily recommend it.
[1] Indeed, so many of the books in Christian bookstores today could be classified as “self-help” and, at best, a mixture of pseudo-psychology and pseudo-theology
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