As Open as the Outstretched Arms of Christ on the Cross: Moltmann on Open Communion

Last week I posted some thoughts about the practice of open communion. To add to that discussion I'd like to share some of the thoughts of Jurgen Moltmann from his book The Church in the Power of the Spirit (H/T to Tony Jones for making me aware of Moltmann's analysis awhile back).

In the book, after a theological discussion regarding the Lord's Supper, Moltmann discusses how that theology should "unpack" in the concrete practices of the Lord's Supper within the church (pp 258-260).

First, the Lord's Table must be central to the worship experience and the Lord's Supper should be practiced at every gathering: "The fellowship of the table must be central for the assembled congregation, just as much as the proclamation of the gospel...[The congregation] will celebrate this fellowship of the table at all its assemblies."

Second, the practice will be one of open communion:

Because this fellowship comes into being on the basis of Christ's unconditional and prevenient invitation, the fellowship will be an open one. It cannot limit Christ's invitation to its own account. Everyone can participate who wants to participate in the fellowship of Christ. The communion is the answer to Christ's open invitation...

Because of Christ's prevenient and unconditional invitation, the fellowship of the table cannot be restricted to people who are 'faithful to the church', or to the 'inner circle' of the community. For it is not the feast of the particularly righteous, or the people who think that they are particularly devout; it is the feast of the weary and heavy-laden, who have heard the call to refreshment. We must ask ourselves whether baptism and confirmation ought to go on counting as the presuppositions of 'admittance' to the Lord's supper. If we remember that Jesus' meal with tax-collectors and sinners is also present in the Lord's supper, then the open invitation to it should also be carried 'into the highways and byways'. It will then lose its 'mystery' character, but it will not become an ordinary, everyday meal for all that, because the invitation is a call to the fellowship of the crucified one and an invitation in his name to reconciliation with God..."

Earlier, Moltmann sets out the theological rationale for this "open invitation" (pp. 244-246):

...[I]t is the Lord's supper, not something organized by a church or a denomination. The church owes its life to the Lord and its fellowship to his supper, not the other way around. Its invitation goes out to all whom he is sent to invite. If a church were to limit the openness of his invitation of its own accord, it would be turning the Lord's supper into the church's supper and putting its own fellowship at the centre, not fellowship with him. By using the expression 'the Lord's supper' we are therefore stressing the pre-eminence of Christ above his earthly church and are calling in question every denominationally limited 'church supper'...

What is true of theology applies to church discipline as well. The Lord's supper is not the place to practise church discipline; it is first of all the place where the liberating presence of the crucified Lord is celebrated. But in many churches the admission of one person to communion is practically linked with the excommunication of others, so that the Lord's supper is preceded by a 'test' of the individual's worthiness or unworthiness...Christ's original feast of joy is then unfortunately transformed into a meal of repentance where people beat their breasts and gnash their teeth...

Life is more than knowledge about the laws of life; and in the same way the fellowship of Christ and fellowship with one another are more than knowledge about its conditions. The Lord's supper takes place on the basis of an invitation which is as open as the outstretched arms of Christ on the cross. Because he died for the reconciliation of 'the world', the world is invited to reconciliation in the supper. It is not the openness of this invitation, it is the restrictive measures of the churches which have to be justified before the face of the crucified Jesus. But which of us can justify them in his sight? The openness of the crucified Lord's invitation to his supper and his fellowship reaches beyond the frontiers of Christianity; for it is addressed to 'all nations' and to 'tax-collectors and sinners' first of all. Consequently we understand Christ's invitation as being open, not merely to the churches but to the whole world.

Let me pause to say, this is the vision that captures me when I think of open communion. Not to say there aren't other issues on the table, but this theological impulse trumps for me.

Third, as the meal is shared each person will "offer another bread and wine with Christ's words of promise." This brings us into the eschatological nature of the experience.

Fourth, the Supper will be shared with the congregation facing each other, seated around a table if at all possible: "The meal's character of fellowship is brought out when the person performing the liturgy stands behind the altar, so making it a table, and celebrates facing the people. It is demonstrated even more clearly when the congregation sits around a table."

Fifth, when possible, and preferably all the time, the Lord's Supper should be a part of an agape meal where everyone eats together: The Lord's Supper should be followed "by a common meal, and the proclamation of the gospel by a common discussion of people's real needs and the specific tasks of the Christian mission."