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What do I think of Ben Witherington III's book published by Baylor University Press? Let's plunge into the Deeper Waters and find out.
My wife has been exploring Orthodoxy later. I find it interesting that yesterday many of us line up so that people can have a small piece of bread and drink from one cup. My wife and I not being part of the Orthodox Church are not allowed to partake, but we get a blessing. After all of that, we go over to a life center and there's a meal there where people can get what they want and we can all sit at tables and chat with one another.
It's ironic to think that the latter practice could be closer to the Lord's Supper than the former is.
Witherington's book is meant to give us a theology of the Lord's Supper. I was quite intrigued to start this book since so many Protestant/Catholic/Orthodox debates can take place around this. I have to agree with my wife's assessment as we discussed it beforehand that what we usually get at churches should be more accurately called "The Lord's Snack."
Witherington starts with Passover. Is this a parallel to the Lord's Supper? Not really. Passover looked back to the past. The Lord's Supper is meant more to look to the future. Still, we can get a lot out of learning about how Jews observed meals and how that could differ from the way the Greeks did it.
In the middle, you get an interesting look at John where Witherington explains his reasons for thinking Lazarus is the beloved disciple. The more I see this case, the more I think Witherington could be on to something. The historians among us will be interested in this as well.
Witherington will go on to talk about the text as it is found in 1 Cor. 11 and in the Gospels and various places in the book of Acts. It's interesting that this is such an important feature to churches, but really very little is said about it. What is tragic the most is what has happened to the event over time.
As we move away from the idea of house churches and we establish public places for people to go to, the meal becomes less of a meal. It becomes more individualized with personal wafers and in our day, personal cups. It is not the host, the head of the household, who presides over the meal, but rather it is a priest or a minister. Of course, anyone who does preside over this event should be aware of how it needs to be done respectfully, but is there a problem with making it the responsibility of the clergy?
The table has also been a place of exclusion many times. Let's remember that our Lord ate and drank with prostitutes and tax collectors. At the Last Supper itself, Judas was present and Jesus gave him bread specifically. Of course, the church wanted to make sure that people did not come to their feasts to disrupt them, but could the feasts themselves not be an evangelistic opportunity?
Witherington at the end talks about being on tours in other countries where the Lord's Supper was done. One person who gave a tour was a Muslim who was apparently questioning. The other was a lapsed Catholic. Witherington talks about how he invited both of them to the table to partake of the elements. Conversion took place.
Ultimately, my view of the Lord's Supper right now is that the meal is largely symbolic, but meant to draw us into the presence of Christ. Jesus is the real host at every event. As the bread is broken, we are to remember that the body of Jesus was broken. As the wine flows, we are to remember how the blood of Jesus was poured out on the cross.
All of this is meant to draw us into the presence of Jesus. Yet at the same time, we don't have this like a funeral dirge, but we have it as a celebration. We remember that this was not the end. He is coming back and we look forward to when He reigns again in the future totally when the Father rules on Earth as He does in Heaven.
The meal after the Lord's Supper could ironically be closer to the Lord's Supper since it is actually a meal and it is actually us communing together and meeting one another. After all, when the supper was had at Corinth, people were gorging themselves and getting drunk. Hard to think of an individual doing that on what's given out on many a Sunday morning.
If there was any change I would make to the book, I would like more footnotes when later historical events are talked about. I would like to know where I can find these events in church historians. For instance, I know Witherington shares the story about Origen castrating himself, but I am skeptical of this event being a real one instead of just a legend about Origen.
Still, this book really makes one appreciate the Lord's Supper and it's hard to not be moved at the last chapter with the stories of conversion taking place. Those wishing to understand the doctrine of the meal are advised to read Witherington's book. He's a top-notch scholar that has again brought us great information and it's easy to understand.
In Christ,
Nick Peters
Link.
-----
What do I think of Ben Witherington III's book published by Baylor University Press? Let's plunge into the Deeper Waters and find out.
My wife has been exploring Orthodoxy later. I find it interesting that yesterday many of us line up so that people can have a small piece of bread and drink from one cup. My wife and I not being part of the Orthodox Church are not allowed to partake, but we get a blessing. After all of that, we go over to a life center and there's a meal there where people can get what they want and we can all sit at tables and chat with one another.
It's ironic to think that the latter practice could be closer to the Lord's Supper than the former is.
Witherington's book is meant to give us a theology of the Lord's Supper. I was quite intrigued to start this book since so many Protestant/Catholic/Orthodox debates can take place around this. I have to agree with my wife's assessment as we discussed it beforehand that what we usually get at churches should be more accurately called "The Lord's Snack."
Witherington starts with Passover. Is this a parallel to the Lord's Supper? Not really. Passover looked back to the past. The Lord's Supper is meant more to look to the future. Still, we can get a lot out of learning about how Jews observed meals and how that could differ from the way the Greeks did it.
In the middle, you get an interesting look at John where Witherington explains his reasons for thinking Lazarus is the beloved disciple. The more I see this case, the more I think Witherington could be on to something. The historians among us will be interested in this as well.
Witherington will go on to talk about the text as it is found in 1 Cor. 11 and in the Gospels and various places in the book of Acts. It's interesting that this is such an important feature to churches, but really very little is said about it. What is tragic the most is what has happened to the event over time.
As we move away from the idea of house churches and we establish public places for people to go to, the meal becomes less of a meal. It becomes more individualized with personal wafers and in our day, personal cups. It is not the host, the head of the household, who presides over the meal, but rather it is a priest or a minister. Of course, anyone who does preside over this event should be aware of how it needs to be done respectfully, but is there a problem with making it the responsibility of the clergy?
The table has also been a place of exclusion many times. Let's remember that our Lord ate and drank with prostitutes and tax collectors. At the Last Supper itself, Judas was present and Jesus gave him bread specifically. Of course, the church wanted to make sure that people did not come to their feasts to disrupt them, but could the feasts themselves not be an evangelistic opportunity?
Witherington at the end talks about being on tours in other countries where the Lord's Supper was done. One person who gave a tour was a Muslim who was apparently questioning. The other was a lapsed Catholic. Witherington talks about how he invited both of them to the table to partake of the elements. Conversion took place.
Ultimately, my view of the Lord's Supper right now is that the meal is largely symbolic, but meant to draw us into the presence of Christ. Jesus is the real host at every event. As the bread is broken, we are to remember that the body of Jesus was broken. As the wine flows, we are to remember how the blood of Jesus was poured out on the cross.
All of this is meant to draw us into the presence of Jesus. Yet at the same time, we don't have this like a funeral dirge, but we have it as a celebration. We remember that this was not the end. He is coming back and we look forward to when He reigns again in the future totally when the Father rules on Earth as He does in Heaven.
The meal after the Lord's Supper could ironically be closer to the Lord's Supper since it is actually a meal and it is actually us communing together and meeting one another. After all, when the supper was had at Corinth, people were gorging themselves and getting drunk. Hard to think of an individual doing that on what's given out on many a Sunday morning.
If there was any change I would make to the book, I would like more footnotes when later historical events are talked about. I would like to know where I can find these events in church historians. For instance, I know Witherington shares the story about Origen castrating himself, but I am skeptical of this event being a real one instead of just a legend about Origen.
Still, this book really makes one appreciate the Lord's Supper and it's hard to not be moved at the last chapter with the stories of conversion taking place. Those wishing to understand the doctrine of the meal are advised to read Witherington's book. He's a top-notch scholar that has again brought us great information and it's easy to understand.
In Christ,
Nick Peters
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