Worship and Sacrament in the Community

Table of Contents

Worship and Sacrament in the Community

Introduction

Christian worship; the set of communal practices of prayer and ritual characteristic of the followers of Jesus is as fundamental to the church as its doctrine. The usage of sacraments in early worship is visible throughout the New Testament. However, this paper will focus on the Johannine Literature. St. John expresses his writings through ingenious usage of symbolisms in his writings. How does John sacraments as symbols in his writings? Through this paper we shall see that the sacraments are primarily symbols in reference to another object, in this case the meaning of the mission of Jesus and its results for believers to worship.

1. Worship

“Worship” language in the Johannine writings indicate dispositions of piety and reverence on the part of a person or community. This includes specific utterances, actions, or events, including ritual (John 4:20; 12:20). Baptism and Eucharist have a particular place among these practices, and their continuation by the Christians was connected with the example and teaching of Jesus directly through New Testament texts. Each of these has its own rationale that is, sets of meanings that flesh out the ways it is constitutive of Christian identity for individuals and communities.^[1]

These sacraments for worship were described in symbolic language throughout the Johannine writings, which will be discussed below as follows.

2. Symbolism in Johannine writing

The gospel is rich in symbolic language. There is a thriving variety of symbolism throughout the gospel:

In addition to John 10 there is a prominent use of OT symbols. For example the little parable of the woman in labor in John 16:21 develops a well-known OT image in terms of the transition from sorrow to joy (cf. Is. 66:7). To this we could add the vine analogy of John 15, the Jacob background of John 3 and 4, the manna-bread concept in John 6, the ‘living water’ of John 7 and others. Each of these concepts is more or less ‘contemporized’ and applied either to Jesus himself (as with the ‘I am’ statements), or to the situation of the disciples.^[2]
The narratives in John, especially the miraculous signs, are themselves symbolic. In John 9 the healing of the man born blind is virtually a morality play on the concepts of spiritual blindness and faith.^[3]
Within the narratives one can find sharp, dramatic sentences which contrast starkly with the normal Johannine sentence. For example John 13:30 is especially dramatic when it notes after Judas’ departure, ‘It was night’. The chronological fact is clearly used to reflect the nature of Judas’ mission. John, therefore, seems to be alive to the symbolic potential of language and events.^[4]

The question for this paper is: in what sense does John use or refer to the sacraments in his symbolic language?

3. Sacraments as symbolism

Raymond E. Brown asks, ‘What other role could the sacraments play in a gospel?’ If the sacraments were ever to be on the receiving end of symbolic language, we would expect to find this in the narrative sections. The Wedding at Cana (John 2:1–12) and the Healing of the Man Born Blind (John 9) are frequently mentioned as narrative sections with strong sacramental features.^[5]

3.1 The Wedding at Cana (John 2)

The Wedding at Cana contains the miracle of the transformation of the water to wine; this could, of course, reflect the wine used in the Eucharist. Brown also suggests that there are some internal connections with the Eucharist, notably the mention of the w[ra ‘hour’ (cf. 13:1), the setting in 2:13 before the Passover (cf. John 6 and 13), and the fact that Mary’s presence is only noted here and in John 19 (where the flow of blood and water from the wound in Jesus’ side is also thought to have Eucharistic features). Nevertheless, Brown suggests that these connections only make a Eucharistic allusion possible.^[6]

3.2 Born of Water and Spirit (John 3:5)

The discourse material, in contrast to the narrative sections of John, does seem to exploit the sacraments, though as symbols themselves. John 3:5 is the passage most often connected with baptism in this respect. Bultmann, however, suggests that the phrase ἐξ ὕδατος (out of Water) is the addition of an ecclesiastical redactor. The reference to baptism here is said to conflict with the ideas of verses 6 and 8, so that here, ‘the evangelist consciously rejects the sacramentalism of ecclesiastical piety’.^[7]

In this sense Brown says on this passage: “There is no emphasis on the sacrament of baptism: the theme is one of eschatological begetting through the pouring out of God’s Spirit by the agency of Jesus.” So that finally, ‘we do not think there is enough evidence in the Gospel itself to determine the relation between begetting of water and begetting of Spirit on the level of sacramental interpretation’.^[8]

3.3 The Man Born Blind (John 9)

The relationship between John 9 and the rite of baptism is problematic. The external evidence from the interpretation of the early church is undeniable. Internally, the fact that the man was washed in water, and ends in proclaiming faith (verse 32) is suggestive of the link between confession of faith and baptism in Christian life. Further, as Brown again stresses, the fact that the man was born blind may suggest that the evangelist is playing on the idea that the man was born in sin — sin that can be removed only by washing in the waters of the spring or pool that flows from Jesus himself.^[9]

3.4 Living Bread (John 6:51–58)

This passage contains the most obvious reference to the Eucharist in the book of John, and for that reason has been hotly contested. The end of verse 51 is strongly reminiscent of the Words of Institution.^[10]

Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh

In verse 51 the bread is said to be Jesus’ flesh which is given for the life of the world. In verse 53 not to eat his flesh means that one will not have life. The emphasis on sa,rx ‘flesh’ and ai-ma ‘blood’ and on the vicarious nature of Jesus’ action for the world suggests that the primary thrust of this passage has moved from Jesus’ origin to the meaning of his death. The Eucharistic symbols underline the sacrificial nature of Jesus’ death.^[11]

On the other hand, verse 57 reminds readers that it is the Father-Son relationship that Jesus has with God that lies at the root of the trw,gw ‘eating’ and pi,nw ‘drinking’, and verse 56 emphasizes that the result of this meal is not only ‘immortal life’, but also an ‘abiding’ relationship with Jesus. Therefore, though the emphasis in verses 51–58 is more obviously developed through sacramental language, there is significant continuity between these sections.^[12]

3.5 Foot Washing (John 13)

The Foot washing of John 13 has at times been interpreted in terms of both the Eucharist and baptism, but most scholars have rejected the Eucharistic interpretation.^[13] More support is found for a reference to baptism based on:

The mention of washing with water (13:5);
The fact that this is related to cleansing (13:10);
The relationship between the foot washing and the disciples’ inheritance (such is the meaning of μέρος (part) in verse 8).^[14]

The Foot washing is often claimed to have two interpretations: a ‘soteriological’ interpretation in verses 6–10, and a ‘didactic’ interpretation in verses 15–20. Brown suggests, the primary reference here is ‘a prophetic action symbolic of Jesus’ passion and death. In demeaning himself to wash his disciples’ feet Jesus is acting out beforehand his humiliation in death.’^[15]

3.6 The Vine (John 15)

Like the Foot washing, the vine analogy of John 15 is often connected with sacramental symbolism, in this case the Eucharist. This sacramental connection is suggested by:

The vine symbolism of the Eucharistic prayers.
The idea of unity and communion suggested in the use of μένω (remain) in 15:11.

The significance of the vine analogy is that Jesus is portrayed as the true vine in contrast with disobedient Israel.^[16] Nevertheless, the chapter does have a Eucharistic undercurrent. 15:13 certainly looks forward to Jesus’ death, so that the joy that is offered in 15:11 is grounded in his own self-sacrifice. Furthermore, there are several points that suggest the future communion of the disciples with Jesus:

The fact that the disciples are φίλοι (friends) of Jesus;
The promise that they will share in the opposition and suffering which he faces (15:18–25);
The promise that their fruit will remain (15:16), which is an eschatological promise of endurance.

All of this could reflect the same promise of sharing the future and the suffering of Jesus symbolized in the Eucharist. Even so, it is still clear that the theme of obedience is primary, and that the sacramental undertones are secondary and subordinate. It is the ethical considerations as expressed in the love commandment which are stressed here, so that the Eucharist appears as a symbol of Christ’s love on the one side, and of the disciples’ love-in-response on the other.^[17]

Therefore, as in the Foot washing scene, as Christ serves we are to serve, and as he loved we are to love. Baptism, then, is used as a symbol of his humility, and our humility in return, and the Eucharist of his love which secures for us the love of God, and our need to respond in kind.

Reflection

The divine origin of the new life which Christ offers is in turn based on the origin of Christ himself. Therefore, the only way that the disciple can maintain this new life is to ‘remain’ in Christ (6:56; 15:5–10). This is primarily accomplished by obedience (John 15), but both the vine analogy and the Eucharistic speech of John 6 suggest that this is also part of the significance of ‘communion’ itself. The Eucharist is, therefore, symbolic of our commitment to Christ himself, of our determination to endure the scandal of his humiliation and to obey his commands. It is also the symbol of our future expectations, our hope for the final resurrection (6:54), and for fruit that will last forever (15:16).

The sacraments for John are, therefore, meaningful pointers to the meaning of the life of Christ and Christian discipleship. They combine images of sacrifice and commitment, promise and command. It is this symbolic value which is exploited in the gospel. It is impossible, of course, from this viewpoint to determine what John thought about the nature of the efficacy of the sacraments in any explicit way, but this is not the point of a gospel. The point of a gospel in John’s eyes is to examine the meaning of faith in Christ and its implications for life (John 20:31), and it is in this light that the evangelist finds the significance of the sacraments.

Conclusion

Johannine symbolism is broad and inclusive, drawing largely from OT symbols, but re-interpreting and applying these symbols in new and startling ways. Since the sacraments were used primarily as symbols relating to the meaning of the mission of Jesus, and in some cases subordinate to other symbolic referents, it is very difficult to reconstruct John’s sacramental theology on the basis of his use of the sacraments as symbols.

Bibliography

Barrett, C. Kingsley. The Gospel according to St. John. 2nd ed. London: SPCK, 1978.
Brown, R. E. New Testament Essays. London: Geoffrey Chapman, 1965.
Brown, R. E. The Gospel According to John. New York: Doubleday, 1970.
Bultmann, R. The Gospel of John: A Commentary. Oxford: Blackwell, 1971.
Dillistone, F. W. Signs, Symbolism and Sacraments. London: Collins, 1955.
Dodd, C.H. The Interpretation of the Fourth Gospel. New York: Cambridge University Press, 1953.
McGowan, Andrew B. Ancient Christian Worship: Early Church Practices in Social, Historical and Theological Perspective.

Journal

Paschal, R. Wade. “Sacramental Symbolism and Physical Imagery in the Gospel of John.” Tyndale Bulletin 32, no. 3 (1981): 151–170.

Footnotes

^[1] Andrew B. McGowan, Ancient Christian Worship: Early Church Practices in Social, Historical and Theological Perspective (Grand Rapids: Baker Academic, 2014), 16.
^[2] F. W. Dillistone, Signs, Symbolism and Sacraments (London: Collins, 1955), 160.
^[3] Dillistone, Signs, Symbolism and Sacraments, 160.
^[4] Ibid.
^[5] R. E. Brown, New Testament Essays (London: Geoffrey Chapman, 1965) 59.
^[6] R. E. Brown, The Gospel According to John (New York: Doubleday, 1970), 110.
^[7] R. Bultmann, The Gospel of John: A Commentary (Oxford: Blackwell, 1971), 138.
^[8] Brown, New Testament Essays, 93.
^[9] Brown, The Gospel According to John, 380.
^[10] The Words of Institution (also called the Words of Consecration) are words echoing those of Jesus himself at his Last Supper that, when consecrating bread and wine. See, Ros Clarke, “The Function of the Words of Institution in the Celebration of the Lord’s Supper,” accessed October 2, 2021.
^[11] R. Wade Paschal, “Sacramental Symbolism and Physical Imagery in the Gospel of John,” Tyndale Bulletin 32, no. 3 (1981): 168.
^[12] Ibid.
^[13] C.H. Dodd, The Interpretation of the Fourth Gospel (New York: Cambridge University Press, 1953), 62.
^[14] Dodd, The Interpretation of the Fourth Gospel, 62.
^[15] Brown, The Gospel According to John, 389.
^[16] Note in this connection that it is the obedience of Jesus that provides the link between chapters 14 and 15 (cf. 14:31).
^[17] C. Kingsley Barrett, The Gospel according to St. John, 2nd ed. (London: SPCK, 1978) 297.

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