Holy Communion Online(?)
Friday, November 14, 2008

Here's a question: If you are sitting alone in your living room, with a cracker and a bottle of grape juice, listening to a recording of a pastor saying the Holy Communion liturgy over the Internet, and then you proceed to consume that cracker and grape juice, have you just received the sacrament?
Have you actually taken Holy Communion?
According to United Methodist doctrine, the answer is no. According to our church's sacramental teaching, as contained at various points in our Book of Discipline, Book of Resolutions (i.e., the "This Holy Mystery" statement), and the Book of Worship, that kind of exercise does not rise to the level of Eucharist.
I could sketch out the reasons why this is the case, but if you don't know them already, I would simply say to go to the relevant places in our doctrine and read them for yourselves. Our sacramental doctrine (like a lot of our church's doctrinal positions) could use some development. But what we've got is good, and it expresses a deep sense of the power of the grace of Jesus Christ active in the community of believers through the church's liturgy.
What we do not allow are interpretations of the sacrament of the Lord's Supper that are so far out of bounds that they do damage to the church's historic understanding of the sacramental meal and endanger the laity's reception of the gospel message of salvation.
Why am I stressing this so much? Well, a couple of weeks ago, my wife showed me this article in Newsweek, which highlights a new movement sometimes called "Virtual Communion." It involves pastors and churches inviting people to "celebrate" Holy Communion from the comfort of their couches, while viewing websites where Eucharistic worship services are shown or the liturgy is recited.
One of the Newsweek's articles featured websites is this one, which calls itself "A United Methodist Celebration of Holy Communion." In the name of inclusivity (the term always used to advocate for radical individualism in the church), the site provides web surfers the opportunity to receive the Lord's Supper with no other companion than a disembodied, previously recorded voice while they participate from their sofas.
I wrote a column in the United Methodist Reporter about this phenomenon last week, which you can read here. I hesitated to put my thoughts on paper, because the creator of the site (a retired UM local pastor) clearly believes he is doing the church a good service. But good intentions are simply not enough. This website represents something not just mistaken; it is dangerous. And in such a situation the Lord's Supper must be defended.
Not long ago, I posted a satire called "Winnie-the-Poohcharist" (in two installments, which you can read here and here) about the ridiculous attempts of some churches to make the sacrament more "relevant" by employing cheap gimmicks from pop culture. I now wonder if I should even have written that satire, because of the danger that it would be misunderstood (as, indeed, it was in some of the comments left on the blog posts).
So let me be clear: The sacrament of Holy Communion is the single most important act of worship in which we, as disciples of the Incarnate God, can engage. It should not be abused, maltreated, or deformed in its character. It requires sound teaching for it to be understood and celebrated with fidelity. The Eucharist is the very vehicle of God's salvation of us. It is difficult to over-exaggerate its importance. It is not to be changed to suit our consumerist tastes, but rather to be understood in the great mystery of grace that it offers us.
If you are interested in reading another interpretation of this same issue, check out Kevin Baker's blog here.

10 Comments:
Dr. Lester Ruth, prof. of Preaching (I had him for Sacramental Theology), when told of "Virtual Communion" was at a loss of words for a few seconds as his jaw dropped...then he said, "I believe in a Lord who spit on people to heal them." The book we used as a textbook was written by a Roman Catholic (Cooke was his name I think) who said that there are two Sacraments: "Jesus Christ and the Church"...the other "sacraments" are only so as they are vehicles through which Christ and his Church "commune" with one another. I don't see how this is possible if we're not sharing the same loaf (perhaps tray of wafers) much less the same space!
I absolutely agree that communion must take place between people sharing the same space. It defeats the entire purpose of the act if you are not with others and sharing of a common loaf and cup (well, okay... tray of wafers and mini cups are probably okay - but they are at least all blessed together!)
I happen to know the creator of the site personally and know that he has good intentions, but unfortunately, communion and baptism are just not things that we were ever meant to do alone. It personalizes Christianity and privatizes it in a way that is incongruent with the God who came down and lived among us and went to the people wherever they were.
The fact that we call this ritual "communion" shows the importance of people being together.
OTOH, this serves to illustrate the lack of community in many churches. As travel becomes easier, there is a greater disconnect between the different facets of life. I typically only see the people I know from church at church functions; I see my co-workers only at work.
But I believe that is something we should work to compensate for or even prevent, not something we should accommodate and encourage.
Follow-up note: I was informed by a friend that the creator of the Holy Communion website is not an ordained elder but rather a local pastor. In my original post, I referred to him as "a retired UM elder." I have now changed that to "local pastor" to avoid confusion. My mistake was based off of my reading of the website, where its author refers to his seminary degree from Drew University and his service in various pastoral appointments.
I maintain my position that what is offered on the site is not the sacrament at all, but it is doubly troubling that someone without the authorization to celebrate the Lord's Supper outside his own appointment (i.e., as a local pastor) would presume to do so for the church at large via a website. Only ordained elders are permitted to celebrate Holy Communion in locations besides their own appointments, and absolutely no one can do so "virtually" through a pre-recorded liturgy.
Andrew, age is affecting your memory, my friend. I told you about this a year ago ;)
You can check out my blog and search for "Digital Eucharist" and find my thoughts on this. I was reacting, however, to the work of Dr. Gregory S. Neal who IS an active and ordained UM Elder. I actually had some email correspondence with Dr. Neal about his work on sacramental theology. After all, he's no lightweight: he studied sacramental theology for his PhD and even has Duke in his theological pedigree. He's written a book about his sacramental theology (which he promised to send me but, alas, never delivered upon).
I'd disagree with you, however, that "virtual eucharist" is refuted by our UM theology. The fact that some can use our own theology to advocate such a thing says otherwise.
The problem lies in our attempt at a via media on Eucharist between real presence and memorialism. Wesley's inability to articulate a theory of real presence left his commitment to Eucharist open for exploitation by his descendants.
Reclaiming the social anchors of early Christian Eucharist would aid our sacramental theology a great deal. For example, Paul's correction of Eucharistic abuse in 1 Corinthians 11 emphasizes the social fabric of gathered Christians ("discern the body"), not a proto-Catholic sacramental theology. Both Richard Hays' treatment of this passage and John Howard Yoder's reflections on the Lord's Supper are helpful.
Not that I concede virtual Eucharist as valid, but let me ask this: what's the difference between virtual communion and dropping into a Christian community which I have no part of strictly to celebrate Holy Communion (cf. Duke Chapel)? Unless you think baptism and the Holy Spirit gluing us together is sufficient for this anonymous worship, then dropping in for a bite to eat isn't so far removed from digital Eucharist.
Casey,
FYI, my column and blog post was not so much about our theology as it was about our doctrine as it bears on sacramental practice in worship. Our doctrine will not allow for virtual communion, as shown by the very rubrics of the Word and Table service themselves. But beyond that, a quick review of both core doctrinal statements (e.g., the Articles and Confession) and contemporary statements ("This Holy Mystery") will show that none of them support the kind of gnostic approach to the sacrament that is used by the website to which I refer.
I wasn't trying to delve into Wesleyan sacramental theology as it was inherited by American Methodism in the column or on the blog, but if I were, I would only point out that our understanding is thoroughly Anglican. The best place to go here is in Articles 16 and 18 of our Articles of Religion, which come down solidly on the side of real presence. That doesn't mean that remembrance isn't an important component, but it is not the fullest sense by which the sacraments are means of grace. They are explained as "signs of grace ... by which he doth work invisibly in us" (Article 16). That's not a memorial statement at heart, which is shown by the statement that the Lord's Supper is "not only a sign .. but rather a sacrament of our redemption by Christ's death" (Article 18).
I would suggest that the reason Wesley did not work out an independent sacramental theology is because he didn't need to do so (at least not where the Lord's Supper is concerned). We already had a sufficient one through our Anglican inheritance. What he did give us was a fuller understanding of how means of grace can contribute to our sanctification when they are allowed to become the central framework for the Christian life. That is a lesson that was, unfortunately, lost for many years on the American scene. And that may also be part of why Communion is being abused so badly now.
Thanks for the feedback, Andrew. I recognize that Wesley was "thoroughly Anglican," but I'd like to press on you a bit more: is 18th century Anglican sacramental theology necessary and sufficient for 21st century Methodism?
Also, my previous question: how is virtual communion different from taking communion in a worship service devoid of community any less "gnostic"?" To clarify, in what sense is virtual communion "gnostic"?
Again, I'm not disagreeing with all your points, just pressing for some clarification. ;)
Casey -
You made a good point in your first comment, and I didn't mean to ignore it. I do think 'drop-in' Communion is a problem, particularly for those who think they can obtain some substantive spiritual benefit by just showing up every once in awhile to receive the sacrament without any broader participation in the community of faith.
However, I think the question here is whether and in what context the sacrament is actually being celebrated. Objectively speaking, a recording of the liturgy listened to by an individual in the seclusion of his own home is not Eucharist. There is no corporate worship, no liturgy enacted in the midst of the people of God, and no elder designated by the church to superintend the proper teaching, celebration, and distruibution. These are the parameters for proper sacramental worship that the UMC has set for Eucharistic worship. And in that sense, it is a matter of the church's authoritative doctrine.
The issue of benefit to an individual is a somewhat different matter. When the individual participates in a proper Eucharist, he is, in fact, taking part in the sacrament. But he is also mistaken if he thinks that it has some kind of magical, talismanic power that mediates something to him apart from his broader discipleship within that very community.
This second matter is an issue of formation and the means of grace, which does get into more distinctly Wesleyan teaching (rather than general Anglo-Methodist sacramental theology). And I think that starts to get into your second point in your last response, which is whether the Anglican teaching generally is sufficient for us today. The short answer is 'no,' and according to Wesley, the sacramental understanding was never sufficient, at least so long as it is separated from a broader, orthodox conception of the way of salvation. Thus, Wesley's contributions to our sacramental understanding are found in such sermons as "The Means of Grace" and "The Duty of Constant Communion," which do not seek to change the meaning of the sacrament per se, but rather to put it in its proper place within the pattern of the sanctified life.
I hope that all makes sense. What I'm trying to say is this: The individual who attends a worship service once a year and received Holy Communion is truly receiving the sacrament, but the benefit to that person is limited in the extreme in terms of his salvation.
Pax christi -
Andrew.
Touche, Mr. Wesley! You've earned your stripes as fidei defensor !
I'll put my jug o' juice and stale pizza back in the fridge as inadequate for my down home alone Communion.
Follow-up note: The website in question has been taken down. My understanding is that the church hierarchy was not aware of it until after my column appeared in the UM Reporter.
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