If the Corinthian Christians got in trouble for turning the Lord’s Supper into a feast, what happens when you turn the sacrament into a cultural mandate? Peter Leithart may be working too hard to justify transformationalism:
Not only on the Lord’s day, but every day: We offer our works to God in worship, specifically with an act of thanksgiving. When we bring bread and wine – and, by implication, everything we make and do – before the Lord, we do it with thanksgiving. This is remarkable: After all, we made the bread and wine. And yet we thank God for them. We thank Him for the products of our hands, because even the things we make – even our works – are His gifts to us. Paul says that thanksgiving is an act of consecration: Every created is good, and nothing is to be rejected if it is received with thanksgiving; because it is consecrated by the Word of God and prayer. When we give thanks for what we have made, we are consecrating the works of our hands to God. And having given thanks at the table, we are trained to live lives of continuous Eucharist, continual thanksgiving, giving thanks, as Paul says, for all things at all times.
A lesson learned from John Frame: everyday is holy. All activities are worship.
We bring what we have made to God. But He doesn’t take it from us. We bring what we have to God, and He shares it with us. And so the things we make become means of communion with God.
Isn’t this a recipe for idolatry? Math, auto repair, fishing are “means of communion”? So we don’t have to gather with the saints on the Lord’s Day for worship?
The Eucharist is the way the world ought to be: Raw creation cultivated to grain and grapes. Cultivated creation brought to its fulfillment by cooking. Cooked creation enjoyed in the presence of God. Cooked created enjoyed together, by a community of worshipers. Cooked creation given in praise and received with thanksgiving. The final end of all things is the marriage supper of the lamb, and in the Lord’s Supper we anticipate that final feast, the feast that is the culmination of all creation. History is heading toward a wedding and eternal wedding reception, and our lives are to be spent readying the world for the wedding feast, a wedding feast that we are already enjoying now.
Wouldn’t it be better to say the wedding supper of the lamb is the culmination of redemption? After all, not everyone invited to the wedding accepts. All creatures won’t be at the wedding reception.
In the Eucharist, we bring creation to its fulfillment. We transform the creation into things useful and enjoyable for us, and we give thanks.
And so the Supper Supper reveals us to ourselves. This is what we are created to do: To be priests and kings, ruling the earth, transforming it from glory to glory, and joining it all in one great Eucharistic banquet.
At the Lord’s Supper, where we remember Christ’s death for our sins, we are impressed by how powerful and creative we are?
Dr. Leithart has his problems, but in this case he needs Christian editors who can tell the difference between cult and culture.