In Rob Bell and Don Golden’s book “Jesus Wants to Save Christians: Learning to Read a Dangerous Book” the root words of “Eucharist” are identified as coming from the Greek for good and gift:
“The Greek word for thankful is from the verb eucharizomai – the Greek for eu, which means “well” or “good,” and the word charizomai, which means ‘to grant or give.’It’s from this word that we get the English word Eucharist, the ‘good gift.’ Jesus is God’s good gift to the world.”[ref]Bell, Rob, and Don Golden. Jesus wants to save Christians: a manifesto for the church in exile. Grand Rapids, Mich.: Zondervan :, 2008.[/ref]
I’m not an expert in Greek, so I cannot argue the merits of this root meaning insight, but I think the idea holds true with or without it. Jesus is indeed God’s good gift to the world. This is generally accepted among almost all Jesus followers.
Unfortunately, I think we often fail to take this line of thinking to its next logical out-working. If we are Christ’s body, Christ’s ambassadors, Christ’s spokespeople, then, we are also God’s good gift to the world. This is why Paul can say with confidence, “We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body.” ~ 2 Cor 4:10
But what does being a Eucharist to the world mean? Does it mean that we tell people that Jesus died for their sins? Does it mean that we help people develop a relationship with Jesus so that they can go to heaven?
Thinking about about Jesus being a good gift to the world, takes me back to the idea of incarnation itself:
If the incarnation does not have a profound affect on our lives now then the act of God becoming man seems to hold much less value.
If God were simply looking for a “spiritual” transformation, then a God-man coming among us is unneeded. All that is needed is God’s grace, which needs no human form to be enacted. If, however, Christ came to earth to affect his kingdom here and now, then the incarnation is a first fruits, an initial taste of God’s kingdom advancing here and now. As the recipients then, of this Eucharist, we have the honor, obligation and duty to carry this Eucharist into the world that it may have a world-changing effect now.
This means that we are not concerned as Jesus followers with spreading a religion. We are concerned with being a good gift to the world, a Eucharist, poured out for those around us. “Carrying around the death of Jesus, so that the life of Jesus may be revealed.” We, “fill up in my flesh what is still lacking in regard to Christ’s afflictions.” (Col 1:24) When Jesus sent out the 12 in Luke 9 he sends them to proclaim the Kingdom of God. And what sign accompanies this proclamation? Is it an explanation of the law and gospel? Is it a passionate cry for people to turn from their sins? No. It is the simple command to heal the sick. To bring right to a wrong that sin has brought on the world.
This is how Jesus taught His disciples to advance His kingdom. When did we ever get the idea that it had more to do with mental assent to a set of theological ideas and less to do with God’s Kingdom happening now in real life? Julian, an emperor of Rome at approximately A.D. 360 observed this, “For it is disgraceful when… the impious Galileans [the name given by Julian to Christians] support our poor in addition to their own; everyone is able to see that our coreligionists are in want of aid from us.”[ref]Chinnock, Edward James. A few notes on Julian and a translation of his public letters. London: D. Nutt, 1901, 76.[/ref]May we, a Church that is a Eucharist to our world, live up to the reputation that our early brothers in the Roman Empire had. May we take our discipleship out of our heads and put it into our hands and our feet and be a “Good Gift” to our world.Eucharist, Gospel, Incarnation, the church Categories: [email protected] January 30, 2014 @ 7:39 am Trackback URL