Review: Drink This, All of You
‘Drink This, All of You’: Individual Cups at Holy Communion
Andrew Atherstone and Andrew Goddard
Cambridge: Grove Books, 2022 (ISBN 978 1 78827 217 9 pb 28pp)
Drs Atherstone and Goddard consider how wine can and should be shared in Church of England services of Holy Communion given the Covid situation and beyond.
The coronavirus presented unprecedented challenges to public worship and the administration of Holy Communion. But one of the strengths of this booklet is that it explores some partial parallels to shed light on the way forward. Understandably, the Church of England has struggled to agree a united approach. But it is to be hoped that this work will establish conclusively one helpful and legitimate way of fulfilling Christ’s command to do this in remembrance of him. It is a shame that the sacrament of unity has caused some dispute and it will be great to get on with sharing the good news of Jesus, but in my view worshiping Jesus according to his word really matters. The detail of these thirty pages deserve you time.
Although I had already agonised over these questions at length, I found this little booklet informative, thoughtful, fascinating and completely convincing. I confess I had never considered whether or not individual cups might be racist. Some of the history was new to me and especially interesting. I cannot recommend this study highly enough. The work is historically, theologically, biblically, pastorally, legally and practically adept. And highly readable. Anyone interested in this debate, or responsible for worship in the Church of England, ought to engage with it. Indeed, in my view it calls for an urgent response from those opposed to the use of individual cups. If I may venture an opinion, I do not think we have always been well served by all our leaders on this issue. The C of E seems to have got itself in to trouble over a legal opinion, when other lawyers and opinions are available. There has been no desire to test these matters in any court. And the House of Bishops seems to have been unable to agree a clear and united way forward. We either needed much clearer regulation or permission. We were left to muddle through.
Our authors argue that: “Eating bread and drinking wine at Holy Communion is … an explicit command of Jesus Christ. We therefore need to find practical ways to enable the whole people of God to participate fully in the sacrament, without exclusion.” (3) Even after the pandemic, some will find a common cup uncongenial or unsafe. A pastoral desire to include all means that “we offered a common cup, you refused it” would be suboptimal.
In the authors’ opinion: “In an ideal world, as conceived by the liturgists of sixteenth century England, there will be one congregation meeting together (without absentees), gathered around one central table, breaking and sharing one single loaf of bread, and all drinking wine from one single cup.” (7) But they go on to consider Communion in the real world and they regard individual cups as one reasonable accommodation amongst others practiced and widely accepted in the C of E.
Alternatives are discussed, objections answered and practical suggestions given. The writers explain how ritual ablutions could take place with individual cups, although they hold that they are not a universal or necessary part of Anglican tradition, which merely requires finishing the meal, not consuming every visible morsel of bread and wine.
A brief history of Communion in both kinds is given and The Sacrament Act of 1547 is considered. Concomitance (the concept that Christ is undivided and therefore his body contains his blood and vice versa) should not be used as an excuse for disobedience (Communion in one kind only). “Spiritual Communion” is suitable only for those who cannot eat or drink. “Simultaneous distribution / administration” (intinction by the minister) is better than no wine at all but cannot really be called drinking. Gluten-free bread and alcohol-free wine are mentioned but the official C of E legal position on them is not explored.
It is hard to see how one could dissent from the conclusion: “Holy Communion, the sacrament of unity, is a precious gift of God for the whole people of God. All Christians are invited to this family meal on equal terms, and none should be excluded from full participation because of their personal health concerns. Individual cups, offered alongside communal cups as part of a mixed provision, are a natural development of Anglican liturgy and pastoral care, fully consistent with classic Anglican sacramental theology. They enable the inclusion of every Christian in eating and drinking at Holy Communion, as Jesus commands.” (26) I would love to hear those who are not persuaded explain why.