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A Review of the Book "Come to the Table"

by John Waddey

Dr. John Mark Hicks is professor of theology at David Lipscomb University. His Ph.D. is from Westminster Theological Seminary. In this book, he has given us the latest chapter in the ever- evolving "change" theology that has captivated many of our young intellectuals. The book is the result of his "revisioning" the Lord's Supper. His thesis is, "Their supper (that of the early church) was home-based, a full meal with food and drink, and interactive fellowship at a table and characterized by joyous celebration" (p. 9). To put the book in proper context, readers should note that Dr. Hicks was active in a "Community Church" experiment while living in Memphis. Currently he is closely associated with Dr. Rubel Shelly and the Woodmont Hills Family of God in Nashville. That church served as his laboratory for testing his new concept of communion. When one has read this book he may well agree that Dr. Hicks and those of his kindred in the "change brotherhood" are much like the ancient Athenians. They "spend their time in nothing else, but either to tell or to hear some new thing" (Acts 17:21).

In general, the book is reflective of Hick's training and station as a theologian. In terms of readability and comprehension, this means that the average disciple, not trained in theological jargon, will not fathom a good 80 percent of what he says. The author is also a university professor. Readers will find his method and style dull and repetitious. For slow readers, or those loathe to read such materials, they can read his concluding chapter wherein he summarizes his twelve points for revisioning the Lord's Supper.

• In that he repeats his thesis that the "supper is a table rather than an altar" (p. 185). He evidently has us confused with the Catholic Church for it is their priests who observe the sacrifice of the mass. Our brethren have never done so.

• He insists that the "Lord's supper is a meal eaten at a table," not just "bread and wine" but a meal. "It is not the Lord's ‘snack' but the Lord's supper," he says (p. 186). By this he means we should have a dinner meal with the usual provisions and then commune while thus engaged in the dining experience. Some folks read, "he took a cup" and insist that the communion wine must be served in that which has a handle. Some read "table" and insist that there must be a sit down table in order to commune. Strange, unfounded thinking.

• To Dr. Hicks, the Supper is "more than a mere symbol. It is a genuine communion with God through Jesus Christ in the Spirit. God is present at the table" (p. 187). In this he is remarkably close to Luther's notion that the emblems become the real flesh and blood of Jesus when taken.

• The supper should be "a time for sharing, prayer and conversation about what God has done for us... (p. 188). Earlier he calls it a "Jubilee festival" (p. 63). He would have it observed with "resounding jubilation or enthusiastic outbursts" (p. 97).

• He likes to say that we have "evoked images of blood and gore at the supper and participants feel guilty if they do not concentrate on the cross and Christ's death as they eat and drink" (p. 189). Paul, who did not have the privilege of studying at a modern seminary, taught that the Lord ordained bread and fruit of the vine to be taken in remembrance of his body and blood. In so doing we proclaim the Lord's death. He taught that eating and drinking the emblems in an unworthy manner would make us, "guilty of the body and blood of the Lord" (I Cor. 11:23-29). But Dr. Hicks believes that the supper is "focused on the resurrection of Jesus rather than the death of Christ" (p. 189).

• According to Hicks, the church should "revision the supper as a socio-ethical witness through shared food" (p.189). He sees it as "an example of economic ethics" as "the meal served the poor in the Christian community" (p. 190) and those of the world as well. "The church...should invite the poor, the disenfranchised and the outsider to share food with them as a witness to the grace of God" (p. 190).

• To Hicks, we should revision the supper as a moment of inclusiveness that transcends all cultural, ethnic and gender boundaries" (p. 191). Already we commune with any Christian man or woman of any race or station in life. But he means more. He wants the women to participate in the teaching and serving related to the observance of the supper. He faults those churches where "only men may serve the table" (p. 79).

• Bro. Hicks tells us, "At the table we ...we mutually pledge to "be there" for each other...we mutually commit to give our lives for each other..." (p. 191). This is one of the many new discoveries Dr. Hicks has made regarding the Lord's Supper. But he did not find them in the Bible.

• We should "revision the supper as the participation of all except the rebellious." By "all" he means whether they are Christians or not. Only rebellious sinners should not be invited. They need not even be believers in Christ. He reasons, "we do not exclude guests from singing, hearing the gospel or giving, and neither should we exclude them from the table" (p. 192). Per his logic even Hindus and Buddhists and others should share the holy feast just so they are not rebels to God.

• Per this book, we should "revision the supper as a family event, including children." "They are on the journey of faith, and the supper will shape the growth and development of that faith" (p. 192). If this logic be correct, would not baptism also be a learning event to shape the growth and development of children's faith? If not why?

• Dr. Hicks acknowledges that his plan is "difficult because it creates dissonance between ourselves and our immediate heritage. It is difficult because its implementation is fraught with logistic, practical and communal problems" (p. 194). And we would add it is fraught with Biblical problems. But such means little to the promoters of change who have already displaced Biblical authority with their own standards. It is also certain to cause strife and division when men try to implement such practices among those who know and love the Truth of God.

• Jesus asked "When the son of man cometh will he find faith in the earth?" (Lk. 18:8). Hicks has a different version. He asks, When the Son of Man returns, "Will he find a church sitting at table with each other, sharing their food, embodying the values of the gospel, and waiting for the Messianic banquet?" (p. 195).

In general, the reader will note that Dr. Hicks employs a new brand of hermeneutics to reach his conclusions. For example, he seems to make no distinction between the Old and New Covenants. He sees the O.T. festivals as a communion service and thus we are to model our Lord's Supper after them (p. 47). "Eating the Lord's Supper is analogous to eating Israel's sacrifices" (p. 47). He finds Christ sharing communion with people before he instituted the Lord's Supper. For every passage that speaks of Christ eating with anyone is, according to him, part of the communion story. Of course since the text does not imply his conclusions, he assures us it is found in the "theological meaning." "The table during Jesus ministry continues in the church when his disciples gather at the table. Jesus' table etiquette is kingdom etiquette..." (p. 63). The new hermeneutic even allows him to make the meal eaten by Paul and the hungry, storm-tossed mariners a communion (p. 201). Why has it taken the world so long to discover this new system? Another discovery is that "the Lord's Supper...was not a mere corporate worship ritual, but the daily experience of worship...in a community of disciples who ate their "common" food together" (p. 91). He also finds it acceptable to describe the supper as "sacraments" (p. 104).

As change agents are wont to do, he first reaches his conclusion then looks for supporting facts to prove his case. It seems not to bother him that to do so he must compare apples with oranges. For example, Jesus provided fish and bread for the five thousand (Luke 9:10-17), therefore we should have a meal for communion (p.57-58). Since those meal stories are the "theological basis" for communion, would it bother the author if someone proposed buttermilk and cornbread with our communion? While one of the first principles of the change gospel is that there is no pattern for the faith, worship, organization and work of the church, Dr. Hicks quotes with approval, criticism of folks like us for not returning to the "New Testament patterns" he thinks he has found (p.137). Contrary to most change agents, the author appeals to the law of silence to prove his point, but only in reference to the Didache, an uninspired document from the early church. Regarding the document's reference to the Lord Supper, Hicks notes, "Strikingly absent is any reference to the body and blood of Christ, or the traditional words of institution..."(p. 130).

Those brethren who cannot see or hear evil in the doctrines of the change agents, should know that in Hicks' view "the essence of the modern supper (our communion, jhw) is suspect because it has lost its table... (meal) form" (p. 121). "(T)he modern church dangerously distorts the supper..." (p. 126).

A similar view of the supper had arisen in the church in Corinth. In his rebuke of their practice, Paul asked, "What have ye not houses to eat and to drink in? Or despise ye the church of God..." (I Cor. 11:22). For those who know God's Word and love and respect it, the simple noting of Dr. Hicks' teaching on the sacred Supper is sufficient to demonstrate his faulty thinking. Perhaps you will agree that it is truly amazing what a fellow can learn at a seminary!

  

Other Articles by John Waddey
A Review of "Reclaiming a "Heritage"
Advice to Those Who Defend the Faith
 

Should the Lord's Supper be taken like a meal? May women speak during the Lord's Supper as they would at a common meal at a table?
Click Here to Read and Hear More About this Question

 

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