communion

Despite the differences in detail and in emphasis in Wesley's exposition of the two sacraments, there is an underlying unity in his sacramental theology. He regarded both sacraments as means whereby God could confer grace according to His promise, but yet insisted, that in order to prevent the means from being mistaken as ends, it was necessary for there to be an appropriation of the grace held out by the faith of the believer. Grace was not conferred IN SPITE OF MAN, but only with his co-operation. So human response was necessary for the efficacy of the sacraments, although man's actions were never thought of as meritorious works.

Suffering is only suffering if it's done in silence, in solitude. Pain experienced in public, in view of loving millions, was no longer pain. It was communion.

All love craves unity. As the highest peak of love in the human order is the unity of husband and wife in the flesh, so the highest unity in the Divine order is the unity of the soul and Christ in communion.

We have seen some gatekeeping or fencing-the-table language already beginning to rear its head in this context. One needed to be baptized to take the meal; one needed to repent to take the meal; one needed a bishop or his subordinate to serve the meal. This was to become especially problematic when the church began to suggest that grace was primarily, if not exclusively, available through the hands of the priest and by means of the sacrament. One wonders what Jesus, dining with sinners and tax collectors and then eating his modified Passover meal with disciples whom he knew were going to deny, desert, and betray him, would say about all this. There needs to be a balance between proper teaching so the sacrament is partaken of in a worthy manner and overly zealous policing of the table or clerical control of it.

The Purpose of the Eucharist lies not in the change of the bread and wine, but in the partaking of Christ, who has become our food, our life, the manifestation of the Church as the body of Christ. This is why the gifts themselves never became in the Orthodox East an object of special reverence, contemplation, and adoration, and likewise an object of special theological 'problematics': how, when, in what manner their change is accomplished.

Surely we can only come to understand each other's beliefs by means of direct encounter and open, honest discussion. In the meantime, many free churches invite all believers in Jesus Christ to the Table for the sake of true spiritual unity that transcends intellectual differences of interpretation. Withholding sacramental sharing on the basis of disagreement about the nature of the Lord's Supper seems odd to us. What two people think exactly alike about the act? We are not offended by Catholics' closed Communion, but we find it odd and exclusive. It places intellectual understanding above fellowship among disciples of Jesus Christ.

Luther and Calvin believed that both the Roman church on the right and the Zwinglian and Anabaptist churches on the left made the Lord's Supper too much a place WHERE BELIEVERS DID THINGS FOR GOD - either by offering Christ to God (Rome) or by offering their deep devotion to God (the Radical Protestants). The main direction of the Supper, in both of these views, was up.

For if we see that the sun, in sending forth its rays upon the earth, to generate, cherish, and invigorate its offspring, in a manner transfuses its substance into it, why should the radiance of the Spirit be less in conveying to us the communion of his flesh and blood? Wherefore the Scripture, when it speaks of our participation with Christ, refers its whole efficacy to the Spirit. Instead of many, one passage will suffice. Paul, in the Epistle to the Romans (Rom. 8:9-11), shows that the only way in which Christ dwells in us is by his Spirit. By this, however, he does not take away that communion of flesh and blood of which we now speak, but shows that it is owing to the Spirit alone that we possess Christ wholly, and have him abiding in us.

Has Christ provided such a blessed banquet for us? He does not nurse us abroad__ut feeds us with His own breast__ay, with His own blood! Let us, then, study to respond to this great love of Christ. It is true, we can never parallel His love. Yet let us show ourselves thankful. We can do nothing satisfactory__ut we may do something out of gratitude. Christ gave Himself as a sin-offering for us. Let us give ourselves as a thank-offering for Him. If a man redeems another out of debt__ill he not be grateful? How deeply do we stand obliged to Christ__ho has redeemed us from hell!

Forgiveness is local.

Because of the Resurrection, our natural reaction must be to get past our emotional reactions as quickly as possible and reflect on what happened in light of the cross and the resurrection and our own baptisms into that defining reality _ to the life-giving and life-affirming waters of forgiveness and reconciliation.

The resurrection of the body - what do we really mean by this? ...Did not the mystics and sages of all times teach us that the positive meaning of death is precisely that it liberates us from the prison of the body, as they say, from this perennial dependency on the material, physical, and bodily life - finally rendering our souls light, weightless, free, spiritual? We [must] consider more profoundly the meaning of the body... We must consider the role of the body in our, in my, life. On the one hand, of course it is entirely clear that all of our bodies are transitory and impermanent. Biologists have calculated that all the cells that compose our bodies are replaced every seven years. Thus, physiologically, every seven years we have a new body. Therefore, at the end of my life the body that is laid in the grave or consumed by fire is no longer the same body as all the preceding ones, and in the final analysis each of our bodies is nothing other than our individual [being] in the world, as the form of my dependence on the world, on the one hand, and of my life and of my activity on the other. In essence, my body is my relationship to the world, to others; it is my life as communion and as mutual relationship. Without exception, everything in the body, in the human organism, is created for this relationship, for this communion, for this coming out of oneself. It is not an accident, of course, that love, the highest form of communion, finds its incarnation in the body; the body is that which sees, hears, feels, and thereby leads me out of the isolation of my *I*. But then, perhaps, we can say in response: the body is not the darkness of the soul, but rather the body is its freedom, for the body is the soul as love, the soul as communion, the soul as life, the soul as movement. And this is why, when the soul loses the body, when it is separated from the body, it loses life.

Be still, and lay aside all thoughts of what you are and what God is; all concepts you have learned about the world; all images you hold about yourself. Empty your mind of everything it thinks is either true or false, or good or bad, of every thought it judges worthy, and all the ideas of which it is ashamed. Hold onto nothing Do not bring with you one thought the past has taught, nor one belief you ever learned before from anything. Forget this world, forget this course, and come with wholly empty hands unto your God.

If prayers emitted light, you'd see ours (Liberty students') from space.

God, I want to give You every minute of this year. I shall try to keep You in mind every moment of my waking hours....I shall try to let You be the speaker and direct every word. I shall try to let You direct my acts. I shall try to learn Your language.

Prayer is simply a constant communion with Christ.

No one should be surprised at the difficulty of faith, if there is some part of his life where he is consciously resisting or disobeying the commandment of Jesus. Is there some part of your life which you are refusing to surrender at his behest, some sinful passion, maybe, or some animosity, some hope, perhaps your ambition or your reason? ... How can you hope to enter into communion with him when at some point in your life you are running away from him?

When men live huddled together without true communication, there seems to be a greater sharing, and a more genuine communion. But this is not communion, only immersion in the general meaninglessness of countless slogans and clichés repeated over and over again so that in the end one listens without hearing and responds without thinking. The constant din of empty words and machine noises, the endless booming of loudspeakers end by making true communication and true communion almost impossible...