Belong: Indigenizing Holy Communion

Imagine our Lord and Savior Jesus Christ gathering his people. Imagine Jesus inviting everyone to be guests at his table. Imagine Holy Communion that is both a meal and the sharing of a meal that binds us together and gives us the responsibility and blessing of knowing one another and sharing one another’s burdens. Imagine Jesus teaching us how to proclaim his selfless death through this meal.

Villar United Methodist Church of the Zambales District of the West Middle Philippines Annual Conference is a tribal church that has experienced spiritual growth. It is a twenty-five-year-old church composed of fifty-two families with 164 active members.

Monthly, on every first Sunday, Villar United Methodist Church serves Holy Communion using boiled sweet potatoes and ginger tea -- their version of the sacramental elements. Hymns and native songs play an essential part in the liturgy. These are simple elements but exemplify a unique faith community. The musical instrument (usually a guitar) is the extension of the human body. Congregation members sing with passion and worship with authentic melodies and rhythms. All participate in this liturgy, communing in an indigenized context. It is their way to observe the sacrament.

It is important to note that in the early days, most Aetas (one of the earliest known inhabitants of the Philippines) were animists who practiced monotheism. They worshiped a supreme being but also believed in environmental spirits. They believed that both good and evil spirits govern various places in the environment.[1] The strong connection between what they eat and their religious belief offers opportunities for spiritual growth. Boiled sweet potatoes are essential to their diets. The use of sweet potatoes in Communion is a localized way to gain access to the means of grace, ensuring the participation of the tribal community. Sweet potatoes are food and divine provision. No one should leave the table hungry in a striving and thriving community.

This people’s sense of community is affirmed by products grown on their farms. The shared efforts of preparing the soil, sowing the potatoes, adding manure and fertilizers, and harvesting are an offering that is an authentic celebration of the Last Supper. Community farming and the shared efforts of producing sweet potatoes and ginger speak a strong message of offering their lives to others, not just once but throughout the cycle of farming. Harvest time is the fulfillment of the desire to showcase sacrifice and other-centeredness. Author J. Todd Billings writes,

At the Communion table, Aetas claim their rights as children of God.

The Aetas experience the joy of partaking in the elements of Holy Communion as they recognize their culture, enrich their traditions, build communities of faith, and form spiritual places and safe spaces. Filipinos are known to be hospitable, and this hospitality is important in the body of Christ. Authors George Kalantzis and Marc Cortez write about Communion: “This meal is supposed to point their memories back to Jesus and therefore should be done in a way that reflects Jesus."[5]

Ordinary root crops become a "godly meal." From this perspective, it is a disciple-making experience. Filipinos love to eat, and eating together demonstrates a tangible unity as people who open themselves to one another and come together as one family. This teaches and builds a robust foundation of indigenized discipleship, mission, and service.

The Lord's Supper encounter with Villar United Methodist Church reveals the congregation’s incarnational ministries, risk-taking service, and selfless leadership. It suggests “a distinctively Christian meal characterized by love and fellowship that should be exhibited in Christian communities. The meal is seen as a special opportunity to exhibit the values and virtues of a Christian life. Indeed, this meal exhibits love that brothers and sisters employ free and open hospitality."[6]

This indigenized practice of Holy Communion reminds them that they are a redeemed community and part of the feast of grace. Nigel Scotland, in The New Passover, says, “The Lord’s Supper is a vital source of spiritual nourishment and strength and should be a regular part of every Christian’s spirituality.”[7]

At the Lord’s Table, all people share God’s grace. As Christian Aetas take and eat, they hunger no more; as they take and drink, they thirst no more.

Reflection Questions:

• How does your church’s context and culture shape how you celebrate Holy Communion? Are there local traditions, foods, or practices that could help your congregation connect more deeply with the sacrament?
• The Aeta community uses sweet potatoes and ginger tea as Communion elements, connecting the sacrament to their daily lives and resources. How might your church use locally sourced elements or adapt practices to make Communion more meaningful?
• The article highlights how the Communion Table becomes a place of hospitality and welcome, especially for those who are marginalized. How might your church use Communion to affirm the identity and worth of all people, especially those who feel excluded or marginalized?
• For the Aeta community, the shared effort in farming and preparing Communion elements symbolizes unity and mutual care. How can your church’s approach to Communion better reflect and strengthen your congregation's shared life and values, turning the meal into a symbol of community solidarity and service?