Holy Communion and Evangelism

Principle:
The Lord's Supper forms the church into a community of evangelism that reaches out to preach, teach, baptize, and make new disciples of Christ (Matthew 28:19-20).

Background:
Immediately after his account of the institution of the Lord's Supper in 1 Corinthians 11­12, Paul moves into an extended discussion of the body of Christ composed of many members whose gifts for ministry are diverse. Paul understood the sacrament of Holy Communion to form and shape the church for its mission of redeeming the world. In 2 Corinthians 5:16­6:10, he describes more fully "the ministry of reconciliation" that is the work of the church as "ambassadors for Christ."

United Methodists have inherited a tradition that emphasizes that spiritual benefits are not received for ourselves alone but also to prepare and propel us for the work of evangelism. In our prayer after Communion, we give thanks for what we have received and ask God to "grant that we may go into the world in the strength of your Spirit, to give ourselves for others" (UMH, page 11).

The Book of Discipline emphasizes the imperative of evangelism: "The people of God, who are the church made visible in the world, must convince the world of the reality of the gospel or leave it unconvinced. There can be no evasion or delegation of this responsibility; the church is either faithful as a witnessing and serving community, or it loses its vitality and its impact on an unbelieving world" (¶ 128).

Practice:
Through the grace received in continual participation in the Lord's Supper, the community of faith reaches beyond itself to proclaim and exemplify the good news of salvation in Jesus Christ.

In Christian education and congregational life, we teach about the significance and meaning of the sacraments so that the faithful appreciate their own spiritual journey and are empowered to be knowledgeable and hospitable guides to those who seek Christ.

As members of the congregation partake of the Lord's Supper, the bonds of love within are strengthened and the worshiping community is empowered to reach out in dynamic and meaningful ways to evangelize and to work for peace and justice.

•   •   •   •  

Principle:
As followers of Jesus, who ate with sinners and reached out to the marginalized, the church must intentionally concern itself about those who are absent from Christ's Table — those who feel unworthy, the poor, the unconverted, victims of prejudice, and others who are oppressed or neglected.

Background:
One of the themes of the Gospels, most prominent in Luke, is Jesus' ongoing efforts to teach the disciples that God's love and favor are extended to all people, not just those of a certain ethnicity, status, economic or political standing, or gender. The Book of Acts records some of the attempts of the early Christian community to define its limits, and God's continued efforts to broaden its inclusiveness. Peter's vision in Acts 10 is a particularly dramatic example.

Early English Methodists were typically (with some notable exceptions) from the socio-economic groups that we might today speak of as the working poor. Wesley realized that a community of people who lived according to his General Rules (BOD, pages 71-74) were inevitably going to rise in status. He preached fervently against the dangers of money and the spiritual weakness that often accompanies prosperity.

In "The Ministry of All Christians," The Book of Discipline asserts:

"We are called to be faithful to the example of Jesus' ministry to all persons. Inclusiveness means openness, acceptance, and support that enables all persons to participate in the life of the Church, the community, and the world. Thus, inclusiveness denies every semblance of discrimination" (¶ 138).

Practice:
The church is to consciously identify and seek out those who feel unwelcome, even excluded, from its congregations, and to invite them to become part of the body of Christ and join in its celebrations of Holy Communion.

Holy Communion and Ethical Christian Discipleship

Back To Top