Tag: Love Feast

Stop Serving!


This video from Homeboy Industries came across my Facebook timeline the other day. If you don’t know about this amazing ministry in Los Angeles started by Father Greg Boyle, you can check out their website.

In his thought of the day, he dropped this fantastic quote. “The measure of our compassion lies not in our service to those one the margins, but in our willingness to see ourselves in kinship with them.”

At some point we need to drop all this talk about service. For Brethren, I am probably nearing the line of outright heresy, but hear me out.

For the early Brethren, the idea that we care for one another was not based in the language of service, but in mutual aid. Sure, this made sense in the days of our more sectarian past. We did care for our sisters and brothers of faith. It wasn’t until the 20th century that this core idea shifted into the language of service. In my more generous moments, I can see how this shift in terminology helped the Brethren claim a role within the world. Talking about service in essence broke us out of the me and us view of care for others.

However, we must come to terms with how the language of service continues to separate us from others. Basically, those who “serve others” are often working from a significant position of privilege. Whether it is economic or social privilege, those who can take time off for service projects locally or around the country do so because they can. While we rightly acknowledge that those who have privilege should use it to care for others in need, the very idea that we serve them has an overtone of condescension. We literally come out of our privileged social location so that we can minister to “those in the margins.”

An interesting thing happens, however, as people go on service trips. Inevitably, they return with a bit of cognitive dissonance. I hear it most often expressed like this: “I went there to offer something to them, but they gave me so much.” In the midst of the relationship building with those whom we “serve” the lines between those in need and those from privilege blur, and uncomfortably so. Here we are, the ones who are to care for others and we find ourselves ministered to.

This is why we must finally let go of the service interpretation of feet washing. Put another way, washing feet is NOT about serving others. In John’s account, Jesus does name the roll he takes as a servant, but that is only half the story. When Peter chastises him for doing what is not appropriate for teacher, the conversation turns to washing, and alludes to baptism. “If I don’t wash your feet,” Jesus says, “then you have no part with me.” Brash as always, Peter responded that if that is the case, then he should be completely washed. “You have bathed,” Jesus said, “and are thus clean except for the feet.”

This exchange with Peter is a clear reference to baptism, sin, and grace. And when Jesus says that we are to do this for one another, he highlights the priestly role we offer one another. There is no privileged place since all must wash and be washed. All must confess to one another and all must receive grace from others.

This is why I think people are so put off by washing feet. Some say that it is the idea of feet alone that turns people off. However, when we talk about “serving others with the basin and towel,” it is much easier to kneel down and wash another person’s dirty feet. It is when we must receive the grace of having our feet washed that we get weirded out. In the language of service, it is always better to give than to receive.

This is why we don’t know what to do with the gifts we receive when we are on a service trip. It is why we feel so guilty about coming away with so much more than we actually give.

If we can finally recover the mutuality of feet washing I think we can finally move towards what Father Boyle called “kinship with those on the margins.” We can go out from our houses of privilege and finally enter the cycle of grace upon grace where we finally see Jesus in one another.

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Making the Center Strong: A Liturgical Reflection Part 1


By Christopher J. Montgomery

Read the second installment of this series…

Gordon Lathrop asserts that the role of the presider in the assembly’s worship is to “make the center strong.”1 Throughout my work in pastoral ministry, either in proclamation, leadership, or the arts, my formation as a presider for worship has been a pattern of challenge, epiphany, and growth. My understanding of the role of presider when I first entered pastoral ministry as a worship minister nearly a decade ago was shaped by a paradigm of authority. The presider receives authority from God to act toward the assembly. In the past several years, this thinking has shifted. Recent research in liturgical architecture, Table imagery, and an experience and understanding of God’s presence began the work of synthesizing our tradition’s emphasis on ‘the priesthood of all believers’ with the work of presider. Though the presider’s calling and work is an act of divine importance, the authority of the presider rises from the assembly itself which God has empowered.

The Triune God of our faith meets us in this place that has been created for us. Our response is a rhythmic gathering toward and sending from that presence to expand the renewing power of the divine initiative. It is in this rhythmic gathering and sending, when the assembly is engaged in the rituals of story and meal, that the presider finds authority and empowerment. It is dynamic divine-human interplay: God and the assembly engaged in a sacred dance of illumination and response.

What follows in this brief report is my work with an urban Church of the Brethren parish, re-imagining and rehearsing these essential ecclesiological principles in the form of architecture and ritual. My goal as presider, and as advocate for faithful worship, was to “make the center strong” in response to the full revelation of God’s presence.

Grounding Worship in the Love Feast

In the Church of the Brethren, the practice of quarterly or monthly observance of “communion” or “the Lord’s Supper” is held in tension with our two annual gatherings for the Love Feast. We have valued the Love Feast as an expression of the community’s unity and obedience to Jesus: services of feet-washing, a simple fellowship meal, and the sharing of bread and cup. The principal ethos of Love Feast is often confined to the celebration of the event itself. In the past decade, many leaders across the denomination have worked to encourage congregations to learn to speak with a distinctly Brethren voice. The Church’s broadening development of the peace tradition has produced polity statements calling for social justice, environmental stewardship, and a purposeful conviction that Jesus intends to renew the entirety of creation. These missional perspectives should be shared in our liturgical expression. The self-giving renewal of God’s shalom begins in the illumination of God’s presence and the assembly’s ritual response to God’s revelation. The Love Feast in the Church of the Brethren is the community’s engagement in story and meal around the Table. As the primary holy day in the life of the communion, should not its spirit impact the weekly worship of its people?

The ecumenical spirit that has permeated the Church of the Brethren has been reflected in our parish since its consecration in 1953. Inhabiting a former high-liturgical Baptist facility, our liturgy embraced the typical Presbyterian style that characterized mid-20th century Protestant worship: a choir in robes and stoles, elevated chancel and pulpit, a robed minister, and the two-folds of extended gathering and the service of the word. It was a worship built upon the experience of the intellect engaged with educated clergy. Throughout the following years, changes in the worship order and content progressed organically with the changing styles of the presiding ministers. Because our congregational practice gives ministers broad influence over the shape of worship, the liturgical environment shifted from formal Presbyterian in the 1950s to informal Baptist by the late 1990s. There was little that was distinctly Brethren in either form or content.The liturgical place itself betrayed the historic Brethren emphasis on ‘the priesthood of all believers.’ An elevated chancel and pulpit from which the minister presided looked down upon an auditorium-style pew arrangement. A large stained-glass window displaying a crown hung recessed in the chancel. These elements, though aesthetically beautiful, highlighted the feeling of God’s distance from the midst of the assembly, holding implicit yet strong formative influence over the community that gathered for worship.

Understanding the history of the parish in changing worship, the broad vision of the denomination to reclaim a distinctly Brethren voice in worship and witness, and the theological implications of ecclesial expression, our congregation engaged in a process of liturgical exploration and renewal to discern our awareness of God’s presence through architecture and ritual.

Christopher J. Montgomery pastors the Drexel Hill Church of the Brethren near Philadelphia. He is a doctoral student in liturgical studies at The Robert E. Webber Institute for Worship Studies in Orange Park, Florida. He blogs at Practicing Missional Worship.

 Read on for part 2

  1. Gordon W. Lathrop, Holy People: A Liturgical Ecclesiology Augsburg Fortress, 2006, 94 []
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