The Gospel of Luke says “But wanting to justify himself, he asked Jesus, “And who is my neighbor?” (10:29 NRSV). In the verse immediately preceding this, ultimate commandment is given: Love God with all your heart, soul, strength, and mind and your neighbor as yourself. Ironic as it may sound, “neighbor” does not necessarily refer to the person sitting next to someone in church, and yet the church tends to only see those in close proximity as our “neighbors”. It appears the church has forgotten what it means to serve the community.
This forgetfulness, can only lead to one thing: alienation of those surrounding the church. Katongole and Rice (2012) suggest that reconciliation is not a program to get along with our neighbor but an invitation to be a part of God’s new creation on earth (p. 6). But what does it mean to reconcile with one’s neighbors? While the United Methodist Church does a good job of presenting the sacraments, the church has lost sight of what these sacraments are meant to represent, namely reconciliation. In order to truly love their neighbor, United Methodists must first know what reconciliation is and how God shows reconciliation to humanity, then how the United Methodist sacraments of baptism and communion remind Christians they are reconciled to God, and finally how the sacraments are supposed to create a model for the Christian life.
What is reconciliation?
At the heart of the Christian message is the notion of reconciliation or the bringing of a relationship into right order/balance. John de Gruchy (2002) indicates that, for the apostle Paul, “reconciliation is the controlling metaphor for expressing the gospel” (p. 45). Katongole and Rice (2012) also suggest that the message of the bible is one of redemption and restoration of a relationship with God; this theme culminates in the death and resurrection of Jesus Christ (p. 6).
The term Paul uses for reconciliation is katallassō (καταλλάσσω), which was generally used in the first century to mean “exchange” (de Gruchy, 2002, p. 218). In the Pauline epistles, katallassō is used in reference to God renewing the relationship between God and humanity, which is ultimately a sign of harmony and reunification for Paul. The noun form of katallassō is katallege (καταλλαγή), which was usually referred to monetary exchange, but could also speak of the reuniting of estranged marriage partners (Biblehub.com). With this basic understanding of what Paul meant by reconciliation, a Christian understanding of reconciliation points to God’s ridding of separation and an establishment of harmony between humanity and Godself by the action of an exchange. But, why is there a need to establish harmony in the first place?
The need for harmony mentioned has its origins from the fall of humanity in Genesis 2-4 (ESV). Immediately prior, God had created a perfect world in which everything was in order and all human relationships (including that with God) were right. Humanity violated this relationship with God and in doing so, alienated itself from God and severed the bond between God and humanity (Genesis 3 ESV). Any efforts that humanity made to fix its estrangement (both with God and with itself) were fruitless because there was no way that humanity could bring itself back into a right relationship with God. One way in which humanity tried to “get right” with God was by establishing a temple and a religious code, with procedures on how one could be religiously worthy in the sight of God but even this was abandoned in some fashion as relationships among humanity suffered.
But God did not leave humanity behind because of their sinfulness. God patiently worked to restore the world through the prophets and leaders of the Old Testament and this culminated in the coming of Jesus Christ, the son of God. Jesus lived a sinless life, meaning he lived life according to what God had provisioned life to be: trusting in God for all provisions and being inclusive of all by eating among the sinners and those considered “unworthy” as well as healing the sick; through these actions and others, Jesus was quietly bringing those on the edge of society who were estranged back to God. Ultimately, because Jesus was both sinless and human, Jesus was the only one who could reunite humanity with God and humanity’s self (Lambelet 2018). In Jesus’ death on the cross, humanity’s relationship with God was restored; it was ultimately that act that reconciled humanity and God. This is the gospel story known to Christians and found in the sacraments of the Church.
The sacraments and us
The Greek word mysterion, translated as mystery, was used to describe the sacraments in the early church. Describing the sacraments as mysteries means that through the sacraments, God discloses things that humanity does not have the capacity to understand through reason alone. The Latin word sacramentum, meaning a vow or promise is also used for the sacraments. Being that a vow or promise requires two parties, the use of the Latin implies that the sacraments are both given by God to the church and that it is a Christians rightful duty to partake in the sacraments. Together, both words help understand the sacraments of communion and baptism. As Christians participate in the sacraments, there is a change that occurs in oneself. A phrase often used by Protestants is that the sacraments are an outward sign of an inward grace. This grace is God’s loving gift to humanity (Ephesians 2:8-9). Willimon (1981) proposes a better understanding of the sacraments saying they are “visible and physical acts of God’s self-giving love” (p. 27). The sacraments are not what reconcile Christians to God as that was done by Christ’s death on the cross; the sacraments are meant to be physical reminders of that reconciliation and example of love that Christians have already received. Through the liturgy used, actual participation in the elements, and the idea of an open table, communion reminds and signifies that United Methodists have already been reconciled to God.
In United Methodists communion services, the liturgy begins with a prayer of confession that reminds Christians they are sinners in need of God’s grace. The prayer of confession serves not only as an important acknowledgement of humanity’s need for someone to redeem them but, furthermore, the prayer of confession addresses the sins that Christians still make after they have been saved. Ultimately, the prayer of confession shows that there is importance in recognizing one’s mistakes. While Jesus died for all sins, the prayer of confession is meant to allow for Christians to ask for forgiveness of those sins (1 John 1:9 ESV). Following this prayer is the acclamation “Christ died while we were yet sinners…you are forgiven!” (Umcdiscipleship.org). This act, Christ’s death, serves as God’s ultimate sign of love; at communion, United Methodists celebrate this love shown to them. This forgiveness of sins proclaimed before the blessing of the elements of communion enables Christians to worthily partake in communion as well.
In the middle of the liturgy, the pastor tells the story of Jesus at the last supper; this story points communion back to what is being remembering: Jesus foretelling of his death. As Jesus gave the bread and wine to the disciples, he said “Do this in remembrance of me” (Luke 22:19 ESV). Remembrance serves two purposes here, which should be noted. On one hand, remembrance means to remember Jesus as a figure (i.e. do not forget who Jesus is). One the other, deeper hand, remembrance means to proclaim Jesus’ death as a memorial before God where Christians are nourished with Christ’s body and blood by the Holy Spirit. In the liturgy, Christians are called to remember the name of Jesus not because of who he was but because of what he did. Thus, Communion represents both a reminder of Christians’ reconciliation to God through the remembrance of Jesus’ death on the cross and a present enactment of salvation because all Christians are part of God’s chosen people.
As United Methodists eat the bread and drink the juice in communion, they are shown that God has already reconciled them to Godself, because of the presence of Christ in the elements. While the bread and juice appear to be just that, Christians believe that Christ is present in the bread and juice (though not literally). As the elements are prayed over, the Holy Spirit is believed to make the bread and juice represent Jesus’ body and blood. If Christ is not remembered at communion, Christians are not receiving communion but simply bread and juice. Christ’s presence at communion reminds Christians who they are reconciled to; Jesus is the one who Christians gives thanks to for his death. Thus, the bread and juice symbolize how Christians are reconciled to God and moreover give Christians actual symbols to represent Jesus’ presence.
Another reason United Methodist communion is seen as a way in which Christians are reconciled to God is because of our understanding of communion as an open table. By open table, United Methodists believe that all people are welcome to receive communion, no matter their age, gender, ethnicity, or race and this also implies that there is a seat at the table for everyone who would like to be there. Since God does not place a restriction on those who can receive communion, reconciliation is shown and reminds Christians that God wants humanity to be with Godself. The notion of communion being an open table rather than an open altar also implies a more personal and approachable aspect to communion. An altar is associated with being a place of sacrifice in the Old Testament where only the high priest was admitted, away from everyone else. A table, though, implies that anyone can come from any side to receive; at the table, anyone is able to encounter Christ. At the table, there is a sacrifice, but it is a re-presentation of the sacrifice of Christ (This Holy Mystery (THM) p. 8).
Within the sacrament of baptism, the liturgy used, actual participation in the sacrament, and the emphasis of infant baptism all serve as reminders and symbols of United Methodists’ reconciliation to God. As United Methodists partake in baptism, they are remined that by becoming baptized, they are initiated in Christ’s holy church (United Methodist Hymnal (UMH), 1989, p. 35). The baptismal liturgy begins with a reminder of what the purpose of baptism is intended for and is always followed with the reason for why Christians are baptized. The only reason Christians have an opportunity to be welcomed into Christ’s holy church is because God’s free gift to humanity allows for Christians to do so; this free gift being Christ’s death on the cross. Simply seeing baptism as God’s gift is a reminder that Christians have been reconciled. The only way Christians can be part of Christ’s holy church is because God has granted access for Christians.
Another part of the baptismal liturgy that reminds United Methodists they are reconciled to God is the prayer offered as the water is being poured into the fount. The prayer offered is one of remembrance for who God is throughout the bible in relation to water. The prayer references God saving Noah through the rain, parting the red sea for the Israelites to escape Egypt, and Jesus’ command to the disciples to share in the baptism of his death and resurrection. Quite simply, United Methodists are called to remember the ways that God has been with and rescued humanity. This piece of the baptismal liturgy reminds Christians God has been present, which is part of reconciliation requires. Why would God ever abandon humanity? Because God does not abandon and invites Christians into the Kingdom of God, Christians can be reassured they have already been reconciled.
Baptism serves as a physical sign of reconciliation as believers are welcomed into the body of believers and Christ’s holy church (Willimon, 1980, p. 22). While some denominations hold that baptism is what grants Christians salvation, United Methodists see baptism as a sign of God’s grace as someone recognizes that Christ died for them. In baptism, one is brought out of the water into a new life, a life with Christ (THM p. 7). In other words, baptism serves as a sign of one’s reconciliation with God and other Christians as they are brought into a relationship with God, thus ending the estrangement. Another reason that baptism is a personal sign of being reconciled to God is seen in one choosing to be baptized. One does not choose to be baptized without feeling connected to God in some way. Part of the liturgy used in United Methodists baptisms asks the one choosing to be baptized whether or not they “reject the spiritual forces of wickedness” and if they confess Jesus as their savior (UMH, 1989, p. 6). While it is difficult to speak to the feelings one feels as they are baptized, what can be said is that being baptized is a joyful experience as one can finally say they are a child of God and accepted into God’s family. As one comes out of the water, the old life is stripped away and a new one begins with God.
In the United Methodists tradition, specifically, infant baptism is encouraged. Baptism of an infant strongly portrays the need which humanity has on God. Baptism shows God’s promise of ongoing grace, offering continual forgiveness and transformation throughout our lives. Infant baptism shows anyone, no matter their age, is welcome to become part of the community of God, which might be the ultimate sign of reconciliation because it is available to all people. At whatever age someone is baptized, this act demonstrates Christians’ inclusion in the covenant with God and their access to the God’s grace.
Model of Christian Life
Though the sacraments are bestowed on Christians, communion and baptism are also meant to be the nourishments and reminders for Christians to show God’s love to others. While humanity has been reconciled to God, humanity cannot forget the horizontal action of reconciling with other people. Through Paul’s call for Christians to be ambassadors of Christ and the right understanding both sacraments, United Methodists can be sure that their lives are meant to be used to bring others into a relationship with God and experience God’s new creation.
Paul emphasizes because Christians are reconciled to God, they are now able to be ambassadors of reconciliation for other people (2 Corinthians 5:17-21 ESV).
Paul calls Christians ‘Christ’s ambassadors’, meaning they are to share the message of reconciliation with others. For those who have accepted God as their savior, this scripture becomes part of their call to participate in God’s ministry to the world. The gospel of reconciliation thus leads directly to “defining the mission of the Church in the world, namely to proclaim the gospel of reconciliation and hope of God’s restoration and renewal of the whole creation” (de Gruchy, 2002, p. 55). It is important to note that the invitation to be in Christ is extended to all people. But why do Christians have to participate in this mission of reconciliation? Although God’s gift of salvation is free to receive, by accepting this gift Christians are choosing to live their lives for God. In James’ epistle, he writes “As the body without the spirit is dead, so faith without deeds is dead” (James 2:26 ESV). What James is trying to say is if someone has faith [in God], then they will also have deeds (or works) to show for their faith. Thus, Christians proclaim their faith in God by being active participants in the ministry of reconciliation. Paul states in 2 Corinthians 6:1, “As God’s co-workers we urge you not to receive God’s grace in vain” (ESV). It is here that Paul even suggests our “lack of follow-through might in fact, jeopardize God’s work” (Myers & Enns, 2009, Chapter 1, Section 2, paragraph 11). Simply put, Christians should not participate in the ministry of reconciliation because it is the right thing to do, but rather Christians must participate because if God would reconcile God’s self to humanity, then Christians should freely reconcile with others.
Both sacraments, while not explicitly, affirm that Christians should be ambassadors to others. For example, after United Methodists have received communion, they join together to pray “Grant that we may go into the world in the strength of your Spirit, to give ourselves for others, in the name of Jesus Christ our Lord.” (UMH p. 11). Communion is the fuel Christians need to go into the world. After Christians receive the bread and juice, the reminder of God’s love must remain with them as they leave the sanctuary and enter into the world. As Christians accept communion, they are driven to act compassionately for those whose needs are unmet. Because communion makes forgiveness possible for Christians, forgiveness can now truly be given to others. It should also be asserted that communion is not intended for those within the walls of the church, but is meant to be shared with those outside of the walls. As Jesus ate with sinners and reached out to the marginalized, Christians must intentionally concern themselves about those who are not present at the table—namely those who are oppressed and neglected. To answer the question, “Who is my neighbor?”, maybe Christians should look and see who is not present.
The United Methodist Book of Discipline (2016) proposes that through baptism, God bids and commissions Christians to the general ministry of the world (¶¶ 104-105). As Christians become part of the body of Christ, they are called to take part in the role of the church. Baptism, as already stated, is an expression of God’s love for the world, and the effects of baptism also express God’s grace. Baptism lies at the core of the gospel of reconciliation and grace and at the center of the church’s mission. After a Christian has been baptized, their call in the world is to be Christlike and share the importance of Christ dying for them (Matthew 28:19-20 ESV). The duty of Christians is to embody the gospel and the church in the world. Another way of looking at Paul’s call for Christians to be Ambassadors of reconciliation is as soon as Christians are baptized, that title becomes part of their new identity. Through the sacraments comes the model for the Christian life: be filled up by God through the sacraments in the church so that one can then go out into the world and make a difference.
Where do United Methodists go from here?
In the United Methodist Church, communion and baptism are personal acts of remembering and representing the gospel narrative through liturgy, personal involvement, the idea of an open table and also that of infant baptism. Through communion, Christians are reminded of the ever-present love of God. Through baptism, Christians are incorporated into the body of believers. In both, Christians remember Christ’s death on the cross as the ultimate act of reconciliation and see the sacraments as a means of God’s grace. All of communion and baptism come back to Jesus’ death on the cross. We must see that as reconciling first. The sacraments, when rightly understood, are also meant to play a significant role in shaping the world as both communion and baptism empower Christians to share God’s love, the same love that has already been showed to them. This raises the question of whether or not reconciliation is ever really complete, to which the answer is no. While Christians are reconciled to God through Jesus’ death on the cross, that event still abounds even today. Only when God’s kingdom comes will reconciliation be complete. Therefore, Christians must live their life each and every day remembering God’s love for them and the world.