Worship through the sacraments

Title: Worship through the sacraments

Theme: This message is to call us into worship, praise and intimacy with God through private and publicly expression .

Goal: Why and How God calls us to worship through the sacraments.

ME: ORIENTATION: FIND COMMON GROUND WITH THE AUDIENCE

what is worship?

Worship is moving from entertainment to participation

Worship is not a spectator sport

We must be active in participation

To sing in worship is an expression of heart and life not a talent contest.

Are we as ready to meet God as we are?

Worship is action and behavior and not always just words.

WE: IDENTIFICATION (MAKE IT CLEAR THAT YOU STRUGGLE)

This message (series) is to call us into worship, praise and intimacy with God through private and publicly expression. Worship is not a spectator sport, we must be an active in. participation.

stagnant water: occurs when water stops flowing.

no flowing or running

stale or foul from standing

lack of development, advancement or progressive movement

We can forget or not pay attention during these moments of communion.

GOD: ILLUMINATION (THE GOAL IS TO RESOLVE THE TENSION

I. The mystery of Communion

Transubstantiation: conversion substance into the blood and body while having the appearance of bread and wine.

Consubstantiation: bread and wine coexist with the body and blood

Methodist Church: the official statement on communion, says, “The Christian church has struggled through the centuries to understand just how Christ is present in the Eucharist. Arguments and divisions have occurred over the matter. The Wesleyan tradition affirms the reality of Christ's presence, although it does not claim to be able to explain it fully.”

This Holy Mystery later continues, “United Methodists, along with other Christian traditions, have tried to provide clear and faithful interpretations of Christ's presence in the Holy Meal. Our tradition asserts the real, personal, living presence of Jesus Christ. For United Methodists, the Lord's Supper is anchored in the life of the historical Jesus of Nazareth, but is not primarily a remembrance or memorial. We do not embrace the medieval doctrine of transubstantiation, though we do believe that the elements are essential tangible means through which God works. We understand the divine presence in temporal and relational terms. In the Holy Meal of the church, the past, present, and future of the living Christ come together by the power of the Holy Spirit so that we may receive and embody Jesus Christ as God's saving gift for the whole world.

24 and when he had given thanks, he broke it, and said, “This is my body, which is for[f] you. Do this in remembrance of me.”[g] 25 In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes.

27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. 28 Let a person examine himself, then, and so eat of the bread and drink of the cup. 29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself.

‘This stands for my body.’ In a sense, that is true. The broken bread of the sacrament does stand for the body of Christ; but it does more. To those who take it into their hands and upon their lips with faith and love, it is a means not only of memory but of living contact with Jesus Christ. To an unbeliever, it would be nothing; to all who love Christ, it is the way to his presence.

Unworthy Manner

“Eating and drinking the Lord’s body and blood has implications which no other eating and drinking ever does.” They cannot treat this meal as a pleasant gathering of in-group friends (Engberg-Pedersen 1993: 115). It is fraught with spiritual peril if they treat the meal or those gathered for it in a cavalier manner. They will incur God’s judgment.

Garland, D. E. (2003). 1 Corinthians (p. 550). Grand Rapids, MI: Baker Academic.

Although no one is worthy of the Lord’s Supper, one can eat it worthily. Paul gives three key tests to decide whether one is eating worthily.

The first test appears in 11:28. All are to examine themselves. All must remember that Christ’s atoning death was necessary because of our sinfulness. Moule (1956: 470) contends that participation in the Lord’s Supper entails anticipation of the Lord’s judgment. Consequently, the Supper is to be eaten in an atmosphere of self-examination

Garland, D. E. (2003). 1 Corinthians (p. 551). Grand Rapids, MI: Baker Academic.

They must examine themselves at this meal in light of Christ’s sacrifice for all. The cross offers a different standard for who can claim to be notable. The genuine Christian recognizes that there are no class divisions at the Lord’s table. No one is distinguished at this table except One, but all are honored together as his distinguished guests as the body of Christ. All are blameworthy before God, and yet all are forgiven because the sins of all have been transferred to One.

Garland, D. E. (2003). 1 Corinthians (p. 551). Grand Rapids, MI: Baker Academic.

To eat the Lord’s Supper worthily, one must recognize that all Christians, rich and poor, are joined together in Christ, share equally in his blessings, and should be treated worthily.

Garland, D. E. (2003). 1 Corinthians (p. 551). Grand Rapids, MI: Baker Academic.

Conclusion

YOU: APPLICATION (TELL PEOPLE WHAT TO DO AND WHAT THEY HAVE HEARD)

Conclusion:

I want you to find time to worship God as part of your devotions daily.

If you only have 10 minutes, use the first 8 to worship and the last two to sit in silence and listen. Then read your scripture.

Sunday, June 2, 2019