Holy Saturday is the time in between John 19:41-42 and John 20:1: Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. So because of the Jewish day of Preparation, since the tomb was close at hand, they laid Jesus there…(INSERT HOLY SATURDAY HERE)…Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb…
Holy Saturday is the day between the Good Friday Dusk and Easter Sunday Morning Dawn. It consists of over 30 Sabbath hours of time between Friday Sunset and Sunday Sunrise in which the gospel writers give us no details, it is just EMPTY SPACE and DEAD AIR. We know what Good Friday feels like: despair, darkness, defeat and hopelessness. We know what Easter Sunday feels like: joy, light, victory and hope. But does Holy Saturday have a feel?
Recognizing that the Passion Week represents a continuous historical narrative, churches typically pause to enter into emotion of Holy Thursday (Maundy Thursday or Tenebrae) and some pause to remember the journey of our Lord on the Via Dolorosa on Good Friday. But then we enter into Holy Saturday, a time when the sanctuaries of the old churches are stripped bare and lay in darkness. No services are scheduled, no sermons are preached, no one gathers for fellowship and there is no Lord’s Supper in order to commemorate the non-event of Holy Saturday. Holy Saturday is a dead intermission, an empty void between the Crucifixion and the Resurrection of Jesus Christ when His body lays in the tomb. I’ve never heard a message preached about Holy Saturday and I don’t recall singing a Hymn where Holy Saturday is given more than a sentence. But in the sentence of Holy Saturday (or more accurately, the parenthesis) there is an eerie feeling of familiarity to me.
I see that we live every day in a similar yet post-resurrection tension as we wait for the King to come back to consummate the Kingdom he inaugurated 2000 years ago. In between His two advents, we sin, we feel guilt, anxiety, shame, restlessness, we deny Him, sometimes betray Him, life sometimes feels dark and we often wonder what to do next just like the disciples on that First Holy Saturday. The difference living parenthetically on this side of Easter is that we can always turn back with understanding to the significance of the Cross to find forgiveness and mercy and embrace the life and certain hope imparted to us through the Resurrection.
(Inspired by Alan E. Lewis: “Between Cross and Resurrection: A Theology of Holy Saturday“)
Earlier this week, I heard from a missionary friend overseas who privately commented regarding my blogposts from Monday and Tuesday. With his permission, I will relate some of our conversation. He said that he has seen that particularly the generation of younger 20’s and early 30’s seem to be struggling with an inability to build true relationships with others. He and his team felt that young people are substituting social networking for real relationships and that because of this they lacked the real ability and skills to connect with each other on a personal basis. The effect of this substitution is that so many more young people are feeling lonely and isolated. He also said that the irony seems to be that this generation craves community but they turn to social media as their source of community which is no real community at all and they are left wanting.
This is not to completely debunk the social media phenomenon which has great potential to connect people in ways that we were never connected before. (i.e. – my friend reads my blog from a link on a social media website and sends me a message about it via the same social media.) But my friend and I agree that social media is not intended to replace normal relationship building and emotional bonding. It is not the primary way to connect us to others, it is only an add-on or a layer of connection.
I love technology and I love social media. They are not the problem. The problem is that our hearts turn these media into a counterfeit for koinonia so when we look to facebook to be our relationships, we miss the real thing. Could it be that once again our own hearts are our downfall and that we are naturally moving to lesser desires not greater ones? Could it be that we are becoming satisfied with the “relational connections” and “friendships” that social media provides and we are losing our appetites for the real thing? Likely this is one more example of what CS Lewis said in His Weight of Glory address,
It would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.
We translate the greek word, koinonia using words that have become almost meaningless to us today. We use words like “fellowship” “participation” or even “partaking.” Sometimes we will use an even more ambiguous word, “communion” These words don’t really do justice to the meaning. I have attempted in the past to draw attention to the word and even attempt to re-define it as “communion by intimate participation,” which might temporarily arrest us to look again but I admit that my definition has only minimal impact on how we could view our connection with God and each other.
But the Biblical writers intended a greater inter-connectedness and mutual experience for us in the use of this word. And to a world that experiences life, relationship, connection and even church from behind a firewall, grasping the intended experience of koinonia with God and each other is crucial lest we continue down a path to a surrogate society of isolation where we are only virtually connected to God, church and others. We are living in a reductionist society of ideas and virtual realities and while we can explain our realities better than we ever could we have a lesser experience of them.
Julie Canlis in her book Calvin’s Ladder cites Owen Barfield in saying,
“When a Greek person living in the classical world experienced the world around him, he did not do so via a system of ideas about his experience but instead felt an “extra-sensory link” between what he saw and his own self… The participation of the ordinary man was a livelier and more immediate experience… . This was due to the koinonia-consciousness of the classical world (which persisted in varying forms right up until the scientific revolution).”
To the Greek world of the first century, Koinonia was the way to experience the world now. Koinonia was originally understood in the context of a historical setting when individuality and the boundaries of self were not harshly drawn and we cared more about what we experienced than merely about the ideas that described our experience. George Hunsinger underscores the importance and elusiveness of koinonia for us today.
“Koinonia means that we are not related to God or to one another like ball bearings in a bucket, though a system of external relations. We are rather, something like relational fields that interpret, form, and participate in each other in countless real though often elusive ways. Koinonia both as a tern and as a reality, is remarkable for its range and flexibility and inexhaustible depth.”
The presence of the Lord’s body and blood in the bread and wine of the Lord’s Supper is real though spiritual and mysterious. This koinonia, communion by intimate participation (Cf.1 Cor. 10:15-17), with the body and blood of Christ is not a mere object lesson or heightened remembrance about a gift, it is the body and the blood.
When we gather for Lord’s Day worship, we have a mystical experience with our union with Christ. In worship we are ushered into the heavenlies by the Holy Spirit having come to Mount Zion, the heavenly Jerusalem where innumerable angels gather festively, this is the assembly of all who are enrolled in heaven (Heb 12.22-24). This is not a spatial transportation of our disembodied souls into heaven, but a breaking in of the age to come upon this present age by the Holy Spirit who indwells and maintains our union with Christ in heaven. Already we are mystically united to the body and blood of Christ through faith so our participation in His body and blood in the supper is an experience of this mystical union.
In the Lord’s Supper, we feast on Christ by the person of the Holy Spirit, partaking of Him not by the mouth, but by the Spirit through faith. But make no mistake, we really are partakers of His true body and blood by the working of the Holy Spirit. Now you might ask, how does this exactly happen? Well, with John Calvin, we will say, “It’s a mystery. We cannot explain it, but we believe it.” Our partaking of the Lord’s Supper is a spiritual connection with the past work of Christ on the cross but also with the present spiritual work of Christ, alive in Glory. So while Christ is not bodily or locally present in the Supper (His Body is only locally in heaven since His Ascension), the entire person of Christ is yet spiritually present and His Body and Blood are enjoyed in true fellowship with Him.
The Lord’s Supper is a life-giving, grace-imputing influence to the believer by the power of the Holy Spirit which is accessed by the believer’s faith recognizing the Body of the Lord in the elements and accompanied by real cautions against a casual or indifferent attitude (cf. 1 Cor. 11:27-29). While it is quite a mystery something very real, spiritual and efficacious is happening in the grace received in the Supper of an ever closer fellowship with Christ and ever increasing assurance of Salvation.
Most evangelicals underestimate the meaning, power and purpose of the Lord’s Supper. The Apostle Paul calls the Supper, a koinonia in the body and blood of Christ, a communion by intimate participation (1Cor. 10:14-16). Our partaking of Christ is described in the Supper as “eating” and “drinking” so that we’d never think that the life that we receive form Him is received by mere knowledge. And Jesus calls Himself the Bread of Life, to teach us not only that salvation for us rests on faith in his death and resurrection, but also that, by true partaking of him, his life passes into us and is made ours just as bread when taken as food imparts vigor to the body.
Christ presents to us a sign and symbol of His body and blood in the Lord’s Supper which He wants for us to intimately experience, to show us that we partake of Him with our whole being, not just believe in Him with our heads. But many today have so little regard for signs that we have a tendency to divorce them from their mysteries. The only question we ask is: “Is it Christ’s body and blood physically or is it just bread and wine?” But there is much more meaning between those questions. A Sign or symbol can be REAL even if it doesn’t transform in essence. When we partake of the Lord’s supper, we mysteriously share and participate in the REAL presence of Christ. It is REAL, it is not pretend. In the Supper we experience Christ in a deeper way and are spiritually nourished by the benefits of redemption and we find that there is a new working of grace in our hearts that makes us want to flee from sin and idolatry. We find that we want to make new commitments to Him in our hearts to resist the devil, to seek the Lord and to love others better.
In the Lord’s Supper we are sharing and participating in everything that Christ has done for us that those elements represent. When Christ shed his blood and gave his body for us, God was removing guilt and shame and forgiving sin. He was becoming reconciled to those who would believe and making peace with them. So it is the purpose of the Supper to be strengthened to obtain this peace and joy while our souls feast on Him. In the Lord’s Supper we can actually feel and taste the gospel.
Christ’s words “This is my body” has several interpretations… that’s tomorrow’s blog.
On the Festive Day of Rest, called the Lord’s day there is a standing invitation to all those who love the Lord to share in His Fellowship and Worship. And on this day, He often hosts a spiritual banquet for us to experience a greater intimacy with Him. We call this banquet The Lord’s Supper.
But what’s going on in the Lord’s Supper? Is it simply a heightened remembrance of what Jesus did for us 2000 years ago or is it something else? When it comes to the Lord’s Supper, the biggest mistake that most evangelicals make is that we underestimate its meaning, power and purpose. Paul writes to the Corinthians,
Therefore, my beloved, flee from idolatry. I speak as to sensible people; judge for yourselves what I say. The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? (1Cor. 10:14-16)
Interestingly, the Greek word translated “participation” is a familiar one to many, but perhaps we our familiarity has bred some boredom with it. The Greek word is
koinonia which means “communion by intimate participation.” Paul is saying that in the Lord’s Supper we commune by intimate participation with the Body and Blood of Christ. We have koinonia with Christ’s Body and Blood in the Supper. It is a mutual sharing and an intimate experiencing. So the, the Lord’s Supper is an intimate banquet of koinonia with the body and blood of Christ, a spiritual banquet whereby we are refreshed by partaking of Him. The Lord’s Supper makes our secret union with Christ as certain for us as if we had seen it with our own eyes. In The Institutes, Calvin describes the Lord’s Supper as,
“This is the wonderful exchange which, out of his measureless benevolence, he has made with us; that, becoming Son of man with us, he has made us sons of God with him; that by his descent to earth, he has prepared an ascent to heaven for us.”
In the Lord’s Supper, we have the full witness of everything that Christ has done for us and it gives us the opportunity to experience them as if Christ were present Himself, sitting right before our eyes and touched by our hands.