2Rd Grade Week: Communion

Total Page:16

File Type:pdf, Size:1020Kb

2Rd Grade Week: Communion 2RD GRADE WEEK: COMMUNION Start with this video: https://vimeo.com/105255877 Go through handout with students. What is the Lord’s Supper? Who does the work in the Lord’s supper? Make sure that they understand that this is God doing something for us. Again, we see that we are the receiver in all the sacraments that God gives us. Have any of them taken communion? Why do we take communion and who gave the first communion? Bonus Video: https://www.youtube.com/watch?v=SigoALSS1R8&feature=emb_logo The last supper with Jesus. Read some of Luke 22 first so that they can hear the story from the bible. Watch the video and see if they can pick out the similarities between how the Last Supper and what it looks like when we take communion. What things are the same? What is different? What are other terms for the Lord’s Supper? Other terms for the Lord’s Supper are “Holy Communion,” “the Sacrament of the Altar,” or “the Eucharist.” What is needed for the Lord’s Supper? The Word of God and the bread and wine. Who began the Lord’s Supper and when? Jesus began the Lord’s Supper on the night before He was crucified (Maundy Thursday). What does the Lord’s Supper do for us? Through the Lord’s Supper, God forgives us with Jesus’ own body and blood. What do the words “for you” show? When Jesus said the words “for you,” He wanted us to understand that everything He did, He did for us. Why do Lutheran churches wait to give the Lord’s Supper? The Lutheran Church waits to give the Lord’s Supper until people have learned more about their faith and about Jesus. This is because God tells us that we must be careful with the gift of Jesus’ body and blood poured out for us. Today we are going to be talking about something really important. It’s something called communion. Communion is a special thing Christians do. Jesus had this idea when he was having a special dinner with his disciples. The dinner was to remember something called Passover which had happened a long time before Jesus was born. Passover celebrated how God saved his people by having them bake some bread without letting it rise, then they were to kill a lamb and roast it, taking some blood from the lamb and spreading it over their doorposts. This would be a sign that death should not come to their homes from the 10th plague in Egypt. Every year, the people would celebrate the Passover to remember how God had saved them. That’s what Jesus and the dis- ciples were celebrating at the time of the first communion. But, this meal was important for another reason. It was the last meal Jesus would have with his disciples. Jesus knew what was about to happen to him. He was going to go to the cross to die for the sins of the people. But the disciples didn’t know that yet. So, Jesus used this last supper to explain what he was about to do for them. If time permits, read about the last supper from Luke 22. Here is what Jesus said at the “Last Supper” with his disciples: [Luke 22:19-20 ESV] And he took bread, and when he had given thanks, he broke it and gave it to them, saying, "This is my body, which is given for you. Do this in remembrance of me." And likewise the cup after they had eaten, saying, "This cup that is poured out for you is the new covenant in my blood. When these words of Jesus are read during church, the bread and wine for communion become a sacrament. A sacrament is when the word of God is joined with an object. So that is why God’s word is read over the bread and wine. The words are not magical. It’s just that the word makes the object something special. Let’s say I made a delicious cake and brought it to class. It’s just a cake, but let’s say I attach a word to that cake. Birthday cake. Now that cake is special and it says something to those who eat the cake. Feelings like celebrate, love, and memories of the day you were born are all a part of that cake now because of a word. Or what if I had a dress and added the word wedding to it. It is now not just an every day dress but a wedding dress, something changes how that dress is viewed and the occasion for which it is used. It becomes special and means something to the one who wears it and to those who see it. So now the bread and wine mean something to us as well. We are to remember what Jesus did for us. He gave us forgiveness by giving his body and his blood (his life). Other special words that Jesus gave us to remember during communion are “for you”. Jesus did this for you. That is the greatest way God could show us His Love through Jesus. Communion helps us to never forget all that Jesus did for us. He came to earth, lived a sinless life, and then died for our sins. We should be careful when we take communion and not treat it as something unimportant. That would not show respect for all that Jesus did for you. That is why not everyone takes communion. They should learn about the story of salvation and understand what Jesus did, before they receive communion. When one is not ready to receive communion, they may still approach the altar with everyone else. They should just fold their arms over their chest to let the person giving the bread know that a blessing should be given instead. This is not “bad” it shows respect for the importance of communion and that is a good thing. To prepare to take communion we should repent and confess our sins, believe that Jesus has brought forgiveness to them and trust that we are receiving his body and blood through a Sacrament. Then the blessings of communion are received. Intinction is the practice of taking the Lord’s Supper by somehow https://www.gotquestions.org/intinction-communion.html combining the two elements, bread and juice/wine. In many Eastern Orthodox traditions, this is done by mixing the bread and wine and then delivering both on a spoon to each congregant. In Roman Catholic and Protestant traditions, intinction is usually accomplished by dipping the bread into the wine and immediately taking it. The practice is sometimes found in Baptist, Congregational, non-denominational, Presbyterian, Lutheran, Anglican, Methodist, and some other Protestant churches. Some churches serve bread/wafers and wine/grape juice from the front of the church where people approach the front at a designated time to be served the bread and wine. Sometimes they stand and receive and at other times they will kneel at a railing to receive communion. Then they return to their seats. Other churches may have participants remain in their seats and use small cups and plates to distribute communion among the rows of seats. The empty cups may be returned to a plate or sometimes there is a place in front of their seat to return the used cup. They may also use a loaf of bread instead of wafers, which is passed with the cups and participants are to tear off small pieces and pass the loaf to the person next to you. There are some churches that have “stations” or tables for communion around the church where the bread and wine are set up for different sections of the church. Once directed people may approach a table and pick up their own cup and piece of bread or wafer. Some churches have “Open” communion while some have “closed” communion. Closed communion means that the church limits who takes communion to those people who are members of their church. If you are visiting a church with a friend’s family or a relative, you may want to ask in advance if it is alright for you to take communion at their church. You may also ask if you may come forward for a blessing instead of taking communion. Open churches will offer communion to all who believe in Jesus, but may desire that these believers have been baptized before receiving communion. It is nothing to be embarrassed about if you remain in your seat while others take communion. It is a sign of respect and not one of shame. .
Recommended publications
  • Faith United Methodist Church 204 Horn Street Brillion, WI 54110-1508
    Faith United Methodist Church 204 Horn Street POSTAL STAMP Brillion, WI 54110-1508 HERE Dated Material – Please Expedite! Return Service Requested 2020 Pastor Dale Eggert Faith United Methodist Church Office: 920-756-2717 Home: 920-756-2631 [email protected] Website: www.faithumcbrillion.com Jennifer Gulley and Joie Cunningham Office Managers Voice: 920-756-2717 E-mail: [email protected] Office Hours: Monday 8:00 am -- 1:00 pm Tuesday 8:00 am -- 1:00 pm Wednesday 8:00 am -- 1:00 pm Thursday 8:00 am -- 1:00 pm FUMC—Page 2 ~~~ From Pastor Dale’s Desk ~~~ World Communion Sunday Donate WE GIVE BECAUSE . .: Much has been given, Jesus invites us to make a difference. The Bible is clear. Galatians 6:2, NRSV says, “Bear one another’s burdens, and in this way you will fulfill the law of Christ.” Jesus says it this way, “You shall love your neighbor as yourself.” (Matthew 19:19b). Through our Shared Ministries all of us giving together allows United Methodists to do together what we cannot do alone. When you give on World Communion Sunday, you enable vital ministries that change the world, one life at a time. Every United Methodist can support the vital ministries they care about, with no administrative costs deducted from your donation. Many together are greater than one alone. WHY WE GIVE We give to minister in Jesus’ name. Together, United Methodists do remarkable ministry around the world. We care for survivors recovering from earthquakes and storms; we invest, long term, in vulnerable communities; we implement the most effective solutions to diseases like malaria; we equip the next generation to lead the church and society.
    [Show full text]
  • The Liturgical Movement and Reformed Worship 13
    The Liturgical Movement and Reformed Worship 13 The Liturgical Movement and Reformed Worship COMING across a certain liturgical monstrosity, a Scottish Churchman asked : " What Irishman perpetrated this ? " Greatly daring therefore, the writer, though Irish, because the Irishman turned out to be an American, confines his remarks in this paper to the Scottish Eucharistic Rite, as limitations of space prevent discussion of other Reformed movements on the Continent, in England, Ireland, America, and elsewhere. The aim of the Reformers concerning the Eucharistic Rite was threefold : (i) Reform of the rite. The earliest Reformed rites were based on the Hagenau Missal, and their lineage through Schwarz, Bucer, Calvin, and Knox is traced by Hubert, Smend, Albertz, and W. D. Maxwell. (ii) That the worshippers should be active participants in the rite. This was achieved principally by the use of the vernacular and the introduction of congregational singing. (iii) Weekly communion. This ideal failed because of medieval legacy and the interference of civil authority, so that quarterly communion became the general practice. Public worship, however, when there was no celebration, was based on the eucharistic norm. The second half of the seventeenth century, and the eighteenth century, proved to be a period of decline and poverty in worship, and liturgical renewal in Scotland only began in the nineteenth century. This falls into four periods. (a) Prior to 1865, when it was principally the work of individuals. (b) After 1865, when the Church Service Society was founded and the principal leaders were G. W. Sprott and Thomas Leishman, both of whom knew their history.
    [Show full text]
  • G. Worship, Prayer & Ritual |Sample Answer
    G. Worship, Prayer & Ritual | Sample Answer Examine the role that ritual and symbol play in the way ‘sacrament’ is celebrated within two Christian denominations. (2017 Section G [b]) The Christian Churches use symbol rich ritual in sacraments as ‘language’ that helps put expression to the moments of grace that mark our lives. Christians celebrate sacraments as a way of receiving God’s grace. Within these sacraments, symbols are like little ‘windows’ to God. They give us a glimpse into the mystery of the divine at the heart of life. Christian sacraments also involve rituals, a ritual is a structured human activity that follows a set pattern, using words and symbols to mark important events of transition. Rituals are made up of words, symbols, significant people, places and times. They often carry meaning, they address the great mysteries of human existence, they renew us and often challenge how we understand ourselves and our lives. The two Christian denominations that I have studied are the Catholic and Methodist tradition. Both believe in a triune God, which means three persons - the Father, the Son and the Holy Spirit - in one God. They share some core beliefs although they have significant differences in the role that rituals and symbols play in the celebration of sacraments. Christians celebrate sacraments as a way of receiving God’s grace. However, the different denominations celebrate different sacrament in different ways. Catholics celebrate seven sacraments, Baptism, Eucharist, Confirmation, Holy Orders, Anointing of the Sick, Reconciliation and Marriage. While the Methodist tradition only celebrates two sacraments, Holy Baptism and Holy Communion.
    [Show full text]
  • Bulletin Communion Announcements
    Bulletin Communion Announcements Seasonal Advent means "coming." Christ came in the flesh at Bethlehem, He comes now in Word and Sacrament, and He will come again in judgement. As we look forward to His final coming, we find our deepest joy and comfort in His present coming with His very body and blood in the Lord’s Supper for our forgiveness. For Scriptural reasons, we practice closed communion and guests desiring to commune are asked to speak with the pastor before doing so. John the Baptist prepared people for the coming of the Lord by preaching a baptism of repentance for the forgiveness of sins. In like manner, we are to be prepared for the coming of the Lord in the Sacrament of His very body and blood. To assist you in this preparation, you may use the “Christian Questions With Their Answers” on page 329 of the Lutheran Service Book. Since reception of the Lord’s Supper is also a public confession of the unity of our faith, guests are asked to speak with the pastor before communing. In the fullness of time the Word became flesh and dwelt among us full of grace and truth. Until the end of time His grace is still given to us as He promised in the Lord's Supper. As we receive His gift today, we would ask guests who desire to commune to speak with the pastor before the service. In joyful obedience to the teaching of Scripture, we practice closed communion. The coming of Christ in the flesh at Bethlehem was a concrete outward act of God in humble means that was despised by the world.
    [Show full text]
  • Celebrating the Lord's Day * SONG of PRAISE
    Celebrating the Lord's Day * SONG OF PRAISE at * OPENING PRAYER Bazetta Christian Church L: Let us join together in prayer. December 29, 2019 Praise is our cry, O Holy One of Israel, for you have First Sunday after Christmas Day come among us and borne our burdens. Give us open 9:30 a.m. Worship Service hearts, that we might embrace our suffering sisters and The Church Gathers Before God brothers, and welcome Jesus in the hospitality we show to exiles. Amen. GREETINGS IN CHRIST MUSIC FOR CENTERING * THE PEACE The people exchange with one another, by words and gesture, signs of peace and reconciliation. * CALL TO WORSHIP Michelle Aliesch, Liturgist L: Praise the Lord! Praise the Lord from the heavens; EPISTLE LESSON Hebrews 2:10-18 NIV; Page 1864 praise him in the heights! PRAYERS OF GOD’S PEOPLE C: Praise him, all his angels; praise him, all his host! L: Praise him, sun and moon; praise him, * DOXOLOGY all you shining stars! PREPARATION FOR GOD’S WORD C: Praise him, you highest heavens, and you waters Children depart for Sonshine Hour. above the heavens! L: Praise the Lord from the earth, you sea creatures GOSPEL LESSON Matthew 2:13-23 NIV; Page 1498 and all deeps, SERMON “God did it” C: Fire and hail, snow and frost, stormy wind * SONG OF PRESENTATION fulfilling his command! L: Mountains and all hills, fruit trees and all cedars! THE LORD'S SUPPER AND *OFFERING C: Wild animals and all cattle, creeping things Words of Institution and the Communion Prayer and flying birds! The Lord’s Prayer L: Kings of the earth and all peoples, princes and all Partaking of the Bread and Cup Christ Has Died rulers of the earth! Christ Is Risen C: Young men and women alike, old and young Christ Will Come Again together! Offertory Prayer of Thanksgiving L: Let them praise the name of the Lord, for his name COMMUNION MUSIC alone is exalted; His glory is above earth and * SONG FOR SENDING heaven.
    [Show full text]
  • A Case for Closed Communion in Interfaith Contexts
    A Case for Closed Communion in Interfaith Contexts Paul D. Numrich Professor of World Religions and Interreligious Relations Trinity Lutheran Seminary, Columbus, Ohio Two Eucharistic vignettes Vignette 1: The Focolare, a Roman Catholic ecclesial movement, he ritual today variously called “is committed to promoting dialogue between religions, because Holy Communion, the Eucharist, the religious pluralism of the world should not be a cause of divi- T sion and war, but contribute to the building of brotherhood and the Mass, or the Lord’s Supper is world peace.”1 One of the Focolare’s most remarkable dialogues a Christian identity-marking rite has been with followers of the late Imam Warith Deen Moham- med, who in the 1970s established a mainstream African American and thus it is justifiably restricted to Muslim group out of the Nation of Islam founded by his father, the Honorable Elijah Muhammad. Christian participation. At a five-day gathering of Focolare and Imam Mohammed’s followers called Mariapolis in Valparaiso, Indiana, a Catholic Mass was held each day before lunch. One Focolare woman remarked Christians have agreed with the pastor that access to Christ’s table about the Eucharist, “It is suffering that the table still cannot be must be open to all, arguing that such an invitation is crucial to shared.”2 This sensitive lay Catholic was involved in a laudable strengthening interfaith relations. interfaith relationship, yet she grieved over a perceived missed opportunity for deeper fellowship between Catholics and Muslims. This article makes a case for closed Communion in interfaith contexts. I will argue that the ritual today variously called Holy Vignette 2: Some years ago, Lake Street Church in suburban Communion, the Eucharist, the Mass, or the Lord’s Supper is a Chicago transformed World Communion Sunday, an annual Christian identity-marking rite and thus it is justifiably restricted observation in many Protestant churches, into World Community to Christian participation.
    [Show full text]
  • Calvin's Doctrine of the Lord's Supper
    Perichoresis Volume 10. Issue 2 (2012): 137-163 DOI 10.2478/v10297-012-0007-3 CALVIN’S DOCTRINE OF THE LORD’S SUPPER * WIM JANSE Free University of Amsterdam ABSTRACT. In order to pinpoint its proprium , it is necessary to understand John Calvin’s Eu- charistic theology within the wider context of the intra-Protestant debates of his time. As a se- cond-generation Reformer, Calvin developed his ideas explicitly in reaction to and as a middle way between the Lutheran and Swiss Reformed discussions of the 1520’s. To that end this es- say first focuses on the main developments from the Middle Ages onwards, and then presents Calvin from the perspective of the positions taken up by some of his contemporaries, in parti- cular Philipp Melanchthon. Next, some representative texts written by Calvin himself are ana- lysed. Although Calvin’s Eucharistic views were not from the beginning a coherent and unified doctrine but developed only gradually, they may be described in a systematic-synthetic way. With respect to the matter of closed, open, and frequent communion, it is observed that for Calvin a regular celebration is essential to the deepening of the believer’s union with Christ. KEY WORDS: John Calvin, the Lord’s Supper, Eucharistic theology, Reformed sacramentolo- gy, communion Introduction Calvin’s doctrine of the Lord’s Supper is not just any chapter from Calvin’s theology. 1 In his Eucharistic theology we touch upon the core of Calvin’s thought. This is true not only for Calvin, but for all major sixteenth-century * WIM JANSE is professor of historical theology and dean of the Faculty of Theology wi- thin the Free University of Amsterdam.
    [Show full text]
  • Why Closed Communion?
    Why Closed Communion? Is It Closed or Close? The first question you might have is, "Why clos ed Communion?" Many, particularly in the Lutheran Church-Missouri Synod have heard it called "close Communion." It was explained to them along the lines of a close family meal. That is nice sounding, but it has nothing to do with the idea of not letting some people commune at your altar. This practice comes from the early church. There the deacon would declare that all those not in fellowship with their altar should leave. Then he closed the door. A Historic Practice that Still Goes on Today In the first four centuries of the Church, the rule was this. If you believed it really was the Body and Blood of Christ on your altar, you practiced closed Communion. If you did not believe it was the Body and Blood of Christ really, actually present on your altar, you practiced open Commun- ion, that is, you let people decide for themselves whether or not they should take Communion. An analogy to these practices in life today is found at your pharmacy. The pharmacist keeps under lock and key certain medicines. You cannot have them unless you have a prescription. That is because those medicines are the real deal. If you take them wrongly, if you take them when they are not meant for you, they can harm you or even kill you. Doesn't St. Paul say the same thing about misusing the Holy Communion? " For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself.
    [Show full text]
  • The Seven Myths of Close Communion – by Rev
    The Seven Myths of Close Communion – by Rev. Bernard Worral – Immanuel Lutheran Church – Fargo, North Dakota 58102 MYTH # 1. When we refuse Holy Communion to someone at our altar, which is a member of another Christian denomination, we are bringing into question their Christian faith. MYTH # 2. Close Communion is a recent church practice. MYTH #3. The pastor is not accountable for the spiritual well being of those who commune or do Not commune. He is merely to offer the sacrament to those who come forward. MYTH #4. We are judging the hearts of people to whom we deny the Sacrament of the Altar. MYTH #5. Members of the Lutheran Church-Missouri Synod are considered “worthy” of the Sacrament by right of their membership in the church body. One must “belong” but not necessarily believe. MYTH #6. Close Communion is a loveless act of judgment and condemnation. MYTH # 7. What everyone else at the Table of the Lord believes is not important. It is only what I believe that matters. 1 The Seven Myths of Close Communion – by Rev. Bernard Worral – Immanuel Lutheran Church – Fargo, North Dakota 58102 Introduction The Lutheran Church Missouri Synod ((LCMS) is know in many Christian circles as a conservative church that takes the Bible very seriously and seeks always to preach Christ crucified. Even those who are critical of our church body nevertheless admire our devotion to the Word and to the Word who become flesh. They know we are not ashamed of the Gospel. However, there are stumbling blocks to those who observe us, even admire us from the outside.
    [Show full text]
  • Open Or Closed Communion (Final)
    1 This paper will present an exegetical summary of John chapter six specifically showing through theological insights that this passage supports the practice of open communion. The reason for this topic is that some denominations, such as the Eastern Orthodox, hold to closed communion in light of their exegetical work on this chapter. The purpose of this paper is to determine whether that statement is legitimate or if in fact this chapter of John's gospel gives the strongest argument for open communion. The essay will first look at some of the sacramental views on chapter six of John's gospel and will then take a look at the historical and literal context in light of these views. To conclude the argument, the essay will focus on verses 51-58, where Jesus specifically invites all men to partake in His life through eating of the flesh and drinking of the blood. To begin with it is important to discuss the theological difficulties concerning John's gospel and the two sacraments, baptism and Eucharist. G.R. Beasley-Murray states in his book Gospel of Life that there are three main views regarding whether or not the Gospel of John includes or discusses the two sacraments. The first view contains the argument that "the fourth evangelist is either not interested in the sacraments or hostile to them."1 This view holds "that chapter six is claimed to originally be without reference to the Lord's Supper until verses 51-58 were added...with the explanation that in the description of the last supper that there was no mention of the Passover, the bread or wine in JN ch 13."2 This view is supported by and expressed in detail by Bultmann and Kysar.
    [Show full text]
  • John Wesley's Eucharist and the Online Eucharist
    John Wesley’s Eucharist and the Online Eucharist By KIOH SHIM A thesis submitted to The University of Birmingham for the degree of Doctor of Philosophy Department of Theology and Religion College of Arts and Law The University of Birmingham March 2013 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract Since the late 20th century information technology has changed the lives of individuals and relationships at local, nation and even global levels. In particular the internet is used by many religious groups for theological and spiritual purposes. Some parts of Christianity have confronted the issue of how to deal with the use of internet. As a result, an internet church has emerged, offering Eucharistic services online across the globe. Even though the numbers of internet churches/Eucharistic groups have sharply increased in the last two decades, the attitude of the established churches does not appear to have taken account of this change yet. To achieve this it is necessary for such initiatives to be guided by certain theological norms or church regulations. This may relate to the definition of church, Eucharistic theology, or how to deal with emerging cultures.
    [Show full text]
  • 1 in the Word Made Flesh: Toward a Sacramental
    IN THE WORD MADE FLESH: TOWARD A SACRAMENTAL UNDERSTANDING OF WORDS IN WORSHIP DANIELLE L. THOMPSON Thesis under the direction of Professors Robert MacSwain and James F. Turrell My argument is that words proclaimed and received in the Church‟s worship have a sacramental character equal to that of baptism and eucharist. The argument is occasioned by the debate surrounding Open Table in the Episcopal Church. In reviewing the positions for and against the practice of welcoming unbaptized persons to receive communion, I determined that both proponents of Open Table (who may be said to prioritize the Eucharist in the church‟s sacramental life) and proponents of the traditional, “font-to-table” sequence (who may be said to prioritize baptism) neglect the sacramental role of words. As “sacramental,” words can be powerful vehicles of God‟s grace that point to the incarnational presence of the Word (Jesus) among us. They effect a real transformation that is initiatory, in calling a person to conversion, a concern of those who advocate Open Table. Words also form and sustain committed believers, a concern of those who advocate for the traditional sequence. Specifically, as sacramental, words draw us into closer intimacy with Jesus, make tangible the hope that he incarnates, and inspires us in mission with him. This three-fold effect is highlighted in each of the chapters below. In three chapters entitled, “Words of God,” “Words about God,” and “Words Made Flesh,” I consider how the reading of Scripture, preaching, and the eucharistic prayer function sacramentally within the celebration of the Holy Eucharist.
    [Show full text]