Outline for an All-Day Study of This Holy Mystery for Clergy

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Introduction

The goal of this study is the renewal of worship in United Methodist congregations through enhanced appreciation of the sacrament of Holy Communion. Unfortunately, many of our churches have strayed far away from the rich liturgical and sacramental heritage of Christian tradition. Our continuing decline in membership and worship attendance are indicators, warnings even, that our worship life is in crucial need of revitalization. It is not so much that we desire larger numbers of people. It is that we need to provide — to as many people as possible — deepened experiences of encounter with God through our worship. Such renewal will occur only if it is initiated and directed by clergy. Clergy will be motivated to lead renewal efforts if they understand and appreciate the movement of sacramental revitalization and its potential for transformation in congregational life.

The document By Water and the Spirit: A United Methodist Understanding of Baptismwas adopted by the 1996 General Conference. This official interpretive and teaching resource has already elevated and expanded our understanding of baptism as the source of our identity and mission as Christians. (A study version with commentary and study guideis available from Discipleship Resources.) Its provisions have been incorporated into The Book of Discipline to clarify the relationship between baptism and church membership and the role of the sacrament in the lifelong journey of faith.

This Holy Mystery: A United Methodist Understanding of Holy Communion, adopted by the 2004 General Conference, has a similar purpose. We believe that study of this document will yield increased appreciation of the centrality of the sacrament in the worship experience and will enable United Methodist people to draw nourishment and strength for the ongoing journey of faith.

Preparation for Participants

Please bring your Bible, paper and pen, The United Methodist Hymnal, The Book of Discipline, The Faith We Sing, and the study editions of our two sacrament papers: By Water and the Spirit: Connections for Identity and Ministryand This Holy Mystery: A United Methodist Understanding of Holy Communion. The study editions of By Water and the Spirit and This Holy Mystery by Gayle Carlton Felton contain the texts of the documents along with commentary and learning aids. They are foundational for your study; and, at minimum, every participant should have a copy of This Holy Mystery. Read This Holy Mystery prior to the day of study and note points that need clarification. Write down your questions and comments. Think about how the teachings in the document compare with the practice in your congregation. If possible, read chapter 5 "The Lord's Supper," in American Methodist Worshipby Karen Westerfield Tucker.

Preparation for Leaders

• Plan each segment of the day with careful attention to allotment of time.
  
  
• In addition to what is stated above, bring a copy of The Eucharistic Hymns of John and Charles Wesley(Ernest Rattenbury's version is excellent).
  
• Become thoroughly familiar with This Holy Mystery and with the Services of Word and Table in the Hymnal and The United Methodist Book of Worship.
  
• Ask people ahead of time to prepare to give two-minute summaries of the positions of Roman Catholicism, Lutheranism, Reformed churches, Zwinglianism, Anglicanism, and Methodism. Information can be gleaned from dictionaries of worship and theology. The Banquet's Wisdomby Gary Macy (from OSL Publications) will also be helpful.

  Similarly, have people prepared to present concisely the referenced sections in Tucker's American Methodist Worship. Two deacons and a licensed local pastor to speak in the fourth segment will also need to be recruited in advance.
  

• Do some research (or ask another person to do so) on the various bilateral dialogues (http://www.gccuic-umc.org/web/bilaterals.htm) and other ecumenical efforts that The United Methodist Church is currently engaged in, so that you can have specific examples in the fourth segment.
  
• If appropriate for your group, provide nametags. Number each nametag to indicate the smaller group to which the person is assigned.
  
• Make copies of this bibliography on the sacraments for all participants and encourage them to continue their study:
  
  • Anderson, E. Byron. The Meaning of Holy Communion(available only in packs of 10).
  • Felton, Gayle Carlton. By Water and the Spirit: Making Connections for Identity and Ministry.
  • Felton, Gayle Carlton. This Gift of Water: The Practice and Theology of Baptism Among Methodists in America.
  • Felton, Gayle Carlton. This Holy Mystery: A United Methodist Understanding of Holy Communion.
  • McElvaney, William K. Eating and Drinking at the Welcome Table.
  • Stamm, Mark W. Sacraments and Discipleship.
  • Stookey, Laurence H. Baptism: Christ's Act in the Church.
  • Stookey, Laurence H. Eucharist: Christ's Feast with the Church.
  • Tucker, Karen Westerfield. American Methodist Worship.
  • White, James F. Sacraments As God's Self-Giving.
  • Willimon, William H. Remember Who You Are.
  • Willimon, William H. Sunday Dinner.

Arrangements

If the size of your group allows it, have participants sit at tables. Provide amplification if needed. If the meeting space is large, easily moveable microphones could be provided for audience participation. An overhead projector or large markerboard will be helpful. Have a piano (and pianist) available if possible; if not, recorded accompaniment to hymns can be provided. Be sure to have the items you need for a service of Holy Communion at the conclusion of the day. Outline of the Day

As the participants are gathering, begin singing Eucharistic hymns from the two hymn books. Use both familiar and unfamiliar selections. At the appointed starting time, sing no. 616. Use the words of no. 613 to conclude the opening prayer.

First segment (1.5 hours)

1. Use the material in the Introduction above.
   
2. Write and display the main complaints of laity about Eucharistic practice as they have experienced it: sloppy practice, questionable theology, lack of teaching and guidance, poorly educated clergy, lack of accountability. Allow a brief time for the participants to discuss these with a few others sitting around them.
   
3. Note the table of contents and the way the document is organized, including the division into principles, backgrounds, and practices in Part Two.
   
4. Use these comments and then have prepared persons present two-minute summaries of other positions:

   Holy Communion is practiced by almost all Christian denominations, but with differing understandings. Frequently these differences are the result of overemphasis of one meaning of the sacrament to the point of ignoring other meanings. United Methodist theology and practice have their root in the views of our founder John Wesley, influenced significantly by the history of our predecessor denominations in the United States.
   

5. Summarize the United Methodist understanding of grace, means of grace, and sacramental theology. Use the "Wesleyan Way or Order of Salvation," (page 63) to discuss how the sacraments function in the journey of faith. Use the material on pages 15-16 (all page references are to the Felton edition), beginning with this statement:

   United Methodism is characterized by a theology of grace which emphasizes God's free gift of salvation to all who will accept it. Grace is manifested in our lives in several functions. We believe that God channels divine grace to us through a variety of means or instruments which God has chosen. The sacraments should be understood as especially potent means of grace.
   

6. Using pages 17-18, present the six major New Testament meanings of Holy Communion, writing and displaying them for focus. This statement can be an introduction:

   While there is no fully developed theology of Holy Communion laid out in the New Testament, several major ideas are present — thanksgiving, fellowship, remembrance, sacrifice, action of the Holy Spirit, and eschatology. All of these contribute to our understanding of the sacrament today.
   

7. Using pages 18-20, present the spiritual benefits of the Lord's Supper as in number 6. This statement can be an introduction:

   We come to the Table of the Lord seeking to have our spiritual needs met. These benefits include forgiveness, nourishment, healing, transformation, ministry and mission, and eternal life.
   

Break with refreshments (15 minutes)

Second segment (1.5 hours)

1. Introductory statement:

   For many United Methodists, the remembrance or memorial aspect of the Eucharist is the sole, or at least prime, meaning that they recognize. But Holy Communion involves much more. A sacrament is a sign-act in which God uses the tangible and material as vehicle for spiritual grace. In Holy Communion, Jesus Christ, through the power of the Holy Spirit, is truly present with and for the church. Christ's presence is not physical; Christ cannot be seen or touched. But Christ can be perceived and experienced by those who come to the Table.

   The divine presence is not in the elements of bread and wine (as Roman Catholicism holds). Neither does the reality of the presence depend upon the faith of the worshipers. The presence is an act of God and is objective — existing independent of any human thought or act. This truth is a mystery; it is far beyond our human capacity to grasp or explain.
   

2. Present the material on the presence of Christ (pages 23-25). Then have the participants join with a few others sitting close to them to discuss ways that our practice of Holy Communion might more powerfully portray Christ's presence.
   
3. Choose hymns, from the 166 written by the Wesleys on the Lord's Supper, to illustrate some of your points.
   
4. Present the material on pages 25-31 that deals with the invitation to the Table. Here is an introductory statement:

   Christ is the host who invites us to the Table. Therefore, we are to be careful in imposing our own views as to who is eligible to come. Historically, baptized Christians have been considered members of the body of Christ and, therefore, qualified to eat the meal of the Christian community. Many branches of Christianity require baptism and some insist upon the test of an acceptable moral life. Methodism in America has moved in another direction, and most United Methodists deeply value the "open table." This does not mean that the table is open to any who might choose to partake for whatever reason. The table is open to any who honestly respond to the invitation as given in the ritual. For this reason, it is very important that every Eucharistic service include the invitation in the ritual, followed by confession and pardon in preparation for receiving.

   It is essential that we recognize and teach the relationship between the two sacraments. Baptism initiates a person into the church, incorporates an individual into the body of Christ. In baptism, we are claimed by God and made a part of the community of faith. Holy Communion is the sacred meal of that community of faith, celebrated in eating and drinking with each other and with Christ. Eucharist nourishes and sustains Christians as we continue striving to live as the persons God told us in baptism that we are.
   

5. Have a pre-assigned person summarize the "Admission to the Table" section (pages 143-148) in Tucker's American Methodist Worship.
   
6. Divide the participants into groups according to the numbers on their name tags and send them into separate meeting places if possible. Allow half an hour for them to discuss the various aspects of invitation to receive Holy Communion.
   

Lunch (no more than 45 minutes)

Third segment (1.5 hours)

1. As the participants come into the meeting space, display signs pointing to different corners of the room labeled "Weekly," "Monthly," "Quarterly," and "Occasionally." Ask them to stand in the appropriate area according to the frequency of Eucharist in their congregations. Have the number of people in each group announced.
   
2. Present the material in "The Basic Pattern of Worship: A Service of Word and Table" (pages 33-34). Use Tucker, pages 148-149, and this introductory statement:

   Perhaps the most enthusiastic recommendation made by the committee that created This Holy Mystery was that congregations increase the frequency of their celebration of Holy Communion. The goal is ultimately to offer the Eucharist weekly at Sunday services. This would be a restoration of the fullness of Christian worship which includes both Word and Table.
   

3. Call on volunteers to offer suggestions as to how to move a congregation toward weekly celebration of the Eucharist.
   
4. Present the material, "The Whole Assembly," on page 35. Call on volunteers to suggest ways of getting laity more actively involved.
   
5. Outline the major parts of The Prayer of Great Thanksgiving on markerboard or overhead projector as you present the material in this section, pages 35-37.
   
6. Present the material in "The Community Extends Itself," pages 37-38 beginning with this statement:

   Probably in every congregation there are persons who are unavoidably absent from services of worship and thus unable to receive Holy Communion with the gathered community. These persons are members of the community of faith and should be offered the sacrament at another time and place. If consecrated elements from the congregational service are used, either clergy or laity can carry out this ministry. See pages 77-79 for a service from The Book of Worship. It is designed for use by clergy, but can be adapted for lay use.
   

7. Ask those who have this practice established in their congregation to stand. Ask a few of them to suggest ways to encourage this in other congregations.
   
8. Present the material in "The Ritual of the Church," pages 38-40, beginning with this statement:

   The ritual texts in The United Methodist Hymnal and The Book of Worship are the culmination of a long process of development by the church. They draw upon the best of Christian tradition and authentically express the sacramental understandings of the church. These rituals are designed for rich and meaningful celebrations. Pastors are to utilize these rituals in their leadership of the Eucharist. This does not mean that there are no circumstances in which other rituals might be used or in which the creativity of leaders can be expressed. It does mean that pastors are not free to substitute their individual preferences and practices in the place of those instituted by the church.
   

9. Ask those who use the ritual as printed in the Hymnal without significant variation to stand. Ask a few of them to explain briefly why they believe this is important.
   

Break (15 minutes)

Fourth segment (1.5 hours)

1. As you begin your presentation of the "Servants at the Table" section (pages 43-47), use this introduction:

   Persons participating in Eucharistic ministry include both clergy and laity. Within the clergy category, there are elders, licensed local pastors, and deacons. Recent changes (1996) in the ordering of ministry in The United Methodist Church have raised new questions about the proper roles of each of these groups. Clearly, ordained elders are authorized to administer the sacraments at all times and places. The Discipline describes their ordination as being to service, word, sacrament, and order. Licensed local pastors are not ordained elders, although they may be in the process of working toward ordination. Since 1976, our denomination has authorized them to administer the sacraments in the places of ministry to which they are appointed by their bishop. This authorization is an exception to the requirement of elders' orders. It is accepted because licensed local pastors serve as pastors-in-charge in many congregations. Those congregations can best receive the sacraments regularly if their pastor is able to serve them. Indeed, in some cases, people in these (usually small) churches might be denied the sacraments for long periods if their local licensed pastor were not able to baptize and commune them.

   Deacons are also ordained clergy in our church. This category of ministry was established by the General Conference in 1996, and the church is still coming to understand it fully. Persons who were ordained as deacons prior to 1996 were almost all being ordained to a transitional status. They went on to become elders when they had completed their ordination process. There are still persons in this category today who have not yet completed the process, although their number is decreasing each year. Most deacons today, however, are ordained in full connection with the annual conference. They have that status permanently; it is a separate order from elders. Deacons are ordained to word and service, but not to sacrament. This means that for the first time in our denomination's history, ordination and sacramental authority are separated. Deacons serve in a variety of very significant ministries, but they are not expected to be pastors-in-charge of congregations. They assist elders in administering baptism and Holy Communion and should have distinct roles in these services. The question of sacramental authority and responsibility for ordained deacons is debated within United Methodism today. Some argue that deacons should be able to administer the sacraments in their appointed places of work if no elder is available. Others point out that deacons are to be in relationship with local congregations and that they can connect the church with the institutions in which they serve by taking the consecrated elements to persons there. The discussion continues; but, for the present, the Discipline is clear that deacons are not ordained to sacrament.
   

2. Ask two deacons (pre-assigned) to speak briefly about the roles of the deacon in Holy Communion. If they would like resources for this assignment, they could read "The Role of the Deacon and Assisting Ministers" by Daniel Benedict and M. Anne Burnette Hook in Worship Matters (Volume I), edited by E. Byron Anderson. See pages 130-136.
   
3. Ask a licensed local pastor (pre-assigned) to speak briefly about why he or she should continue to be authorized to administer the sacraments.
   
4. Call on volunteers to suggest other ways that the sacraments might be made more available to congregations that are not served by an elder.
   
5. As you begin your presentation of "Setting the Table" (pages 49-54), use this introduction:

   The architecture and arrangement of our worship spaces are important because they communicate non-verbal messages to worshipers. For Holy Communion to be appreciated as a community meal with Christ, the table that holds the elements is significant. The table should be freestanding and situated so as to allow the presiding pastor to stand behind it facing the people. It should not be cluttered with other worship paraphernalia that might distract from the elements. It is preferable that the table not be referred to as the "altar," since that term carries the meaning of sacrifice and may obscure other rich meanings of the sacrament.

   The bread used in Holy Communion is a sign of the body of Christ offered for our redemption and a sign of the church constituted as the body of Christ. While necessary variations in its content and form are allowable, the bread should always communicate these meanings as clearly as possible. Use of a whole loaf, which after consecration is broken and distributed to those communing, illustrates the unity of the church.

   In contrast to the practice of historic and ecumenical Christianity, The United Methodist Church customarily uses unfermented grape juice in the Eucharist. This practice is the outcome of the temperance and prohibition movements of the late nineteenth and early twentieth centuries. Use of a single cup or chalice for drinking or intinction expresses the unity of the church. The symbolism of Christ's blood of the new covenant is clearest when red or purple juice is served.

   Disposal of the consecrated elements that are left over after all are served is a significant theological action. These elements are no longer physical bread and juice only; they have been set apart for holy use. They are to be used to take the sacrament to those unable to attend. If there is more than is needed for that purpose, they may be reverently consumed by clergy and laity or disposed of by returning them to the earth.

   Care should be taken in the preparation and serving of the elements to protect their cleanliness. In our concern about communicable diseases, actions within the service may reassure congregations that hygiene is being considered.
   

6. Have a pre-assigned person present a summary of "The Elements of Communion and the Method of Reception," pages 150-154 in Tucker, American Methodist Worship.
   
7. Divide the participants into groups according to the numbers on their name tags and send them into separate meeting places if possible. Allow half an hour for them to discuss "Setting the Table."
   
8. "Extending the Table" (pages 55-62) is an important part of the document, so try to manage your time so as to do it justice. This introduction offers a summary:

   The significance of Holy Communion is not limited to the participating congregation or to the occasion of the sacramental celebration. Encounter with the living Christ at the Table transforms people and empowers them for the ministry of evangelism. The church must never be content simply to enjoy fellowship with those familiar people who share the Table. It must engage in the active work of outreach — proclaiming the gospel, bringing sinners to repentance, welcoming those who respond to the good news, and incorporating them into the community of faith.

   Sacramentalism and evangelicalism have sometimes been considered to be in opposition to each other. This is a distortion of the gospel message and, particularly, of the teaching of John Wesley. Participation in the sacraments is one of the most potent ways by which persons are imbued with the imperative to engage in evangelism. The sacraments are not chiefly ends in themselves; they are means to enable the church to continue Christ's ministry of redeeming the world. This is a ministry that should reach out to all people — all are valued and loved by God — and especially to those who are oppressed, discriminated against, and rejected.

   The grace received in the Lord's Supper is a "grace unto ... ." It is grace unto forgiveness, new life, and sanctification. There should be a direct linkage between our partaking of Holy Communion and our living lives of Christian discipleship. Sacramental grace can transform our lives and enable us to live in ever-growing holiness, both personal and social. Holiness involves our personal ethical decisions and actions. Holiness also involves our work for justice and peace in the world.

   The sacrament of Holy Communion is God's gift to the entire Christian church. As United Methodists, we understand that we are only one small part of that greater body of Christ. Partaking in Eucharist reminds us of both our unity with all Christians and of the divisions within the church. United Methodists join in the Eucharistic celebrations of other Christians when we are welcome to do so. We invite all baptized Christians to commune with us when they are present at our celebrations. Our church has been in the past and is now involved in bilateral dialogues with other denominations — the Evangelical Lutheran Church of America and the Episcopal Church, for examples — in the hope of establishing full communion. We are also working with Churches Uniting in Christ toward similar goals. United Methodists enter into these discussions with faithfulness to our own tradition and sources of authority, and with respect for those of other groups.
   

9. Have a volunteer read aloud "Our Social Creed" (found in the Discipline at the end of the Social Principles); relate the points of the creed to this section of the document.
   
10. Report (either the leader or a pre-assigned person) on the various bilateral dialogues and other ecumenical efforts in which The United Methodist Church is currently engaged. Explain how issues relating to the Eucharist are important in these discussions.
    

Close with a Service of Word and Table II led by someone who has excellent skills in this particular ministry. Use Luke 24:13-34 as the proclamation; omit a sermon.

This study outline was prepared by Dr. Gayle C. Felton, author of This Holy Mystery: A United Methodist Understanding of Holy Communion.

"Outline for an All-Day Study of This Holy Mystery for Clergy." Copyright © 2005 Discipleship Ministries, PO Box 340003, Nashville TN 37203-0003. Worship website: www.umcworship.org.

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