Eating Fellowship Quotes

And now leave me in peace for a bit! I don't want to answer a string of questions while I am eating. I want to think!" "Good Heavens!" said Pippin. "At breakfast?

We do not forget to eat: we do not forget to take the shop shutters down: we do not forget to be diligent in business: we do not forget to go to our beds to rest: but we often do forget to wrestle with God in prayer, and to spend, as we ought to spend, long periods in consecrated fellowship with our Father and our God.

You let them out again, Old Man Willow!’ he said. ‘What be you a-thinking of? You should not be waking. Eat earth! Dig deep! Drink water! Go to sleep! Bombadil is talking!

Food is a direct pathway to the soul. It reaches us in a very primal place.

It seemed to them that they did little but eat and drink and rest, and walk among the trees; and it was enough.

The trend in modern American culture is toward ever more individualized eating... and with every food added to the list of things one does not eat, the shorter becomes the list of people with whom one can enjoy table fellowship... for those of us whose health permits, partaking readily of whatever is offered can be a way of affirming that eating together is at least as important as whatever it is that is eaten.

At the heart of Galatians 2 is not an abstract individualized salvation, but a common meal. Paul does not want the Galatians to wait until they have agreed on all doctrinal arguments before they can sit down and eat together. Not to eat together is already to get the answer wrong. The whole point of his argument is that all those who belong to Christ belong at the same table with one another. The relevance of this today should be obvious. The differences between us, as twentieth-century Christians, all too often reflect cultural, philosophical and tribal divides, rather than anything that should keep us apart from full and glad eucharistic fellowship. I believe the church should recognize, as a matter of biblical and Christian obedience, that it is time to put the horse back before the cart, and that we are far, far more likely to reach doctrinal agreement between our different churches if we do so within the context of that common meal which belongs equally to us all because it is the meal of the Lord whom we all worship. Intercommunion, in other words, is not something we should regard as the prize to be gained at the end of the ecumenical road; it is the very paving of the road itself. If we wonder why we haven't been travelling very fast down the road of late, maybe it's because, without the proper paving, we've got stuck in the mud.

From blossoms comes this brown paper bag of peaches we bought from the boy at the bend in the road where we turned toward signs painted Peaches. From laden boughs, from hands, from sweet fellowship in the bins, comes nectar of the roadside, succulent peaches we devour, dusty skin and all, comes the familiar dust of summer, dust we eat. O, to take what we love inside, to carry within us an orchard, to eat not only the skin, but the shade, not only the sugar, but the days, to hold the fruit in our hands, adore it, then bite into the round jubilance of peach. There are days we live as if death were nowhere in the background; from joy to joy to joy, from wing, from blossoms to blossom to impossible blossom, to sweet impossible blossom.

In these churches, the ministers are second in importance to the church ladies, who organize voters, make sure the church-run buses are ready on Election Day, and help people fill out absentee ballots. These ladies often, but not always, are also the ones cooking the fish. The churches almost always serve whiting because it’s cheap. Whiting is also delicious after it’s been fried golden in hot grease and Lawry’s Seasoned Salt and slathered with hot sauce and mustard. You walk into the fellowship hall to the sound of crackling and popping and the smell of hot grease wafting through the air. Every politician knows you eat white bread with fried fish, but they’re also aware that white bread sticks to your teeth and the roof of your mouth like glue. If you’re an elected official, the thing you don’t want to do is get that white bread stuck in your teeth. So you need to use your tongue and suck that bread off your teeth very, very hard. A country biscuit might come with your meal, but if you’re at a real country church, you’ll likely be served some liver pudding with the fish and grits.

Before I knew anything about church, I'd assumed that most Christians spoke the same language, shared a sense of fellowship, and beyond minor differences had a faith in common that could transcend political boundaries. But if I had imagined that, initiated as a Christian, I was going to achieve some kind of easy bond with other believers, that fantasy was soon shot. Just a few months after I began going to St. Gregory's, I found myself at a restaurant counter in the Denver airport, waiting for a flight home from a reporting trip. A woman—perhaps noticing the silver crucifix I had recently and self-consciously started to wear around my neck—caught my eye and smiled as she took the stool next to me. She had short blond hair and a cross of her own, and was wearing some kind of sexless denim jumper that reeked of piety. I smiled back, and we exchanged small talk about the weather and flight delays, and then she asked me what I was reading. I showed her the little volume of psalms that I'd borrowed from Rick Fabian. “From my church,” I said proudly. “What church is that?” the woman asked. She leaned forward, in a friendly way. “Saint Gregory of Nyssa Episcopal Church, in San Francisco,” I said, as her face rearranged itself, froze, and closed. It may have been the “San Francisco,” I realized later, but the city's name was a reasonable stand-in, by that point, for everything conservative Christians had come to hate about the Episcopal Church as a whole: homosexuality; wealth; feminism; and morally relativist, decadent, rudderless liberalism. The church I'd unknowingly landed in turned out to be a scandal, a dirty joke at airport restaurants, a sign—in fact, thank God, a sure bet—that I was going to eat with sinners.

Thus Epicurus also, when he designs to destroy the natural fellowship of mankind, at the same time makes use of that which he destroys. For what does he say? ‘Be not deceived, men, nor be led astray, nor be mistaken: there is no natural fellowship among rational animals; believe me. But those who say otherwise, deceive you and seduce you by false reasons.’—What is this to you? Permit us to be deceived. Will you fare worse, if all the rest of us are persuaded that there is a natural fellowship among us, and that it ought by all means to be preserved? Nay, it will be much better and safer for you. Man, why do you trouble yourself about us? Why do you keep awake for us? Why do you light your lamp? Why do you rise early? Why do you write so many books, that no one of us may be deceived about the gods and believe that they take care of men; or that no one may suppose the nature of good to be other than pleasure? For if this is so, lie down and sleep, and lead the life of a worm, of which you judged yourself worthy: eat and drink, and enjoy women, and ease yourself, and snore. And what is it to you, how the rest shall think about these things, whether right or wrong? For what have we to do with you? You take care of sheep because they supply us with wool and milk, and last of all with their flesh. Would it not be a desirable thing if men could be lulled and enchanted by the Stoics, and sleep and present themselves to you and to those like you to be shorn and milked? For this you ought to say to your brother Epicureans: but ought you not to conceal it from others, and particularly before every thing to persuade them, that we are by nature adapted for fellowship, that temperance is a good thing; in order that all things may be secured for you? Or ought we to maintain this fellowship with some and not with others? With whom then ought we to maintain it? With such as on their part also maintain it, or with such as violate this fellowship? And who violate it more than you who establish such doctrines? What then was it that waked Epicurus from his sleepiness, and compelled him to write what he did write?

D. A. Carson makes this observation about this section of 1 Corinthians: When in the last century Hudson Taylor, the founder of the China Inland Mission (now the Overseas Missionary Fellowship), started to wear his hair long and braided like Chinese men of the time and to put on their clothes and to eat their food, many of his fellow missionaries derided him. But Hudson Taylor had thought through what was essential to the gospel (and was therefore nonnegotiable) and what was a cultural form that was neither here nor there, and might in fact be an unnecessary barrier to the effective proclamation of the gospel… This is not to say that all cultural elements are morally neutral. Far from it. Every culture has good and bad elements in it… Yet in every culture it is important for the evangelist, church planter, and witnessing Christian to flex as far as possible, so that the gospel will not be made to appear unnecessarily alien at the merely cultural level.3

All the ‘great secrets’ under the mountain turned out to be just empty night: there was nothing more to find out, nothing worth doing, Only nasty furtive eating and resentful remembering. He was altogether wretched. He hated the dark, and he hated light more: he hated everything, and the ring most of all.

Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with Belial? Or what part has a believer with an unbeliever?” (2 Corinthians 6:14–15) “But now I have written to you not to keep company with anyone, name a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person.” (1 Corinthians 5:11) “A man that is a heretick after the first and second admonition reject; knowing that the that is such is subverted, and sinneth, being condemned of himself

that if he asked a riddle which Bilbo could not guess, then he would kill him and eat him; but if Bilbo defeated him, then he would do as Bilbo wished: he would lead him to a way out of the tunnels. Since he was lost in the dark without hope, and could neither go on nor back, Bilbo accepted the challenge; and they asked one another many riddles. In the end Bilbo won the game, more by luck (as it seemed) than by wits; for he was stumped at last for a riddle to ask, and cried out, as his hand came upon the ring he had picked up and forgotten: What have I got in my pocket? This Gollum failed to answer, though he demanded three guesses. The Authorities, it is true, differ whether this last question was a mere ‘question’ and not a ‘riddle’ according to the strict rules of the Game; but all agree that, after accepting it and trying to guess the answer, Gollum was bound by his promise. And Bilbo pressed him to keep his word; for the thought came to him that this slimy creature might prove false, even though such promises were held sacred, and

So it is,’ they answered. ‘But we call it lembas or waybread, and it is more strengthening than any food made by Men, and it is more pleasant than cram, by all accounts.’ ‘Indeed it is,’ said Gimli. ‘Why, it is better than the honey-cakes of the Beornings, and that is great praise, for the Beornings are the best bakers that I know of; but they are none too willing to deal out their cakes to travellers in these days. You are kindly hosts!’ ‘All the same, we bid you spare the food,’ they said. ‘Eat little at a time, and only at need. For these things are given to serve you when all else fails. The cakes will keep sweet for many many days, if they are unbroken and left in their leaf-wrappings, as we have brought them. One will keep a traveller on his feet for a day of long labour, even if he be one of the tall Men of Minas Tirith.

Come to think of it. People who believe in a mythical God SAY A prayer. people who believe in a God in heaven PRAY to God. Those who know God is living inside of them pray in fellowship. It's a life they live in comminion with God 24/7 NOT morning prayer. After prayer. Evening prayer eating prayer. Driving prayer. The Pharisees did better than that and they crucified Him who knew no sin.

One of the most striking things John Calvin says about prayer is that it is the main way we receive everything there is for us in Christ: “It remains for us to seek in him, and in prayers to ask of him, what we have learned to be in him.”253 Think about it. We cannot receive Christ and believe on his name (John 1:12–13) except through prayer. Martin Luther wrote that “all of life is repentance” and that is how we grow in grace. But that again is prayer. Our “chief end,” says the Westminster Shorter Catechism, is “to glorify God and enjoy him forever.” All these things are, at their essence, prayer. At the end of time, history will culminate in a great banquet (Rev 19:9), but, as we have seen, we can eat with Jesus now. How? Through prayer. Commentators understand that Jesus’ invitation to “hear his voice” and “open the door” so he can “come in and eat with that person, and they with me” (Rev 3:20) is an invitation to fellowship and communion with him through prayer. Prayer—though it is often draining, even an agony—is in the long term the greatest source of power that is possible.

Let’s be even more honest. While we might like to think we have smothered everyone with one tasty culture, what we have actually accomplished is closer to the Weird Way of making and eating a salad. We like ourselves, our way of thinking, our music, and our . . . our everything. So we separate all the difference and differents and scatter them across the towns and cities so that each group worships on its own. Churches for men and not really for women, churches for the wealthy and churches for the middle class and churches for the poor, churches for whites and Mexican Americans and African Americans and Asian Americans and Indian Americans. Churches for liberals and churches for fundamentalists, churches for those who follow Calvin, Wesley, Luther, Aquinas, Menno — or for those who follow Hybels, Warren, Stanley, Hamilton, Chandler, or Driscoll. Sunday morning then becomes an exercise in cultural and spiritual segregation, and this has a colossally important impact on the Christian life itself!

As for the Hobbits of the Shire, with whom these tales are concerned, in the days of their peace and prosperity they were a merry folk. They dressed in bright colours, being notably fond of yellow and green; but they seldom wore shoes, since their feet had tough leathery soles and were clad in a thick curling hair, much like the hair of their heads, which was commonly brown. Thus, the only craft little practised among them was shoe-making; but they had long and skilful fingers and could make many other useful and comely things. Their faces were as a rule good-natured rather than beautiful, broad, bright-eyed, red-cheeked, with mouths apt to laughter, and to eating and drinking. And laugh they did, and eat, and drink, often and heartily, being fond of simple jests at all times, and of six meals a day (when they could get them). They were hospitable and delighted in parties, and in presents, which they gave away freely and eagerly accepted.

TWO STANDARDS On these two commandments depend all the Law and the Prophets. (MATTHEW 22:40) Have you thought about what it means to "love the Lord your God with all your heart and with all your soul and with all your mind" (Matthew 22:37, NIV)? Here are a few obvious aspects: You seek fellowship with Him and long to gaze upon His beauty (Psalm 27:4). You rejoice in meditating on His Word and rise early to pray (Psalm 119:97; Mark 1:35). You always delight to do His will (Psalm 40:8). A regard for His glory governs and motivates everything you do (1 Corinthians 10:31) - eating and drinking, working and playing, buying and selling, reading and speaking, even driving. You're never discouraged or frustrated by adverse circumstances because you're confident God is working all things together for your good (Romans 8:28). You're always content because you know He'll never leave you or forsake you (Hebrews 13:5). Or look at what Jesus called the "second" commandment: "Love your neighbor as yourself" (Matthew 22:39, NIV). Among other things, this would mean that you never show selfishness, irritability, peevishness, or indifference in your dealings with others. You take a genuine interest in their welfare and seek to promote their interests, honor, and well-being. You never regard them with prideful superiority or talk about their failings. You never resent any wrongs they do to you, but instead are always ready to forgive. You always treat them as you would have them treat you.' Do you begin to grasp some of the implications of what it means to obey these two commandments? Most of us don't even think about them in the course of a day, let alone aspire to obey them. Instead we content ourselves with avoiding major outward sins and performing accepted Christian duties.

The sun was already behind the western hills, and the light was failing. Two of Maggot’s sons and his three daughters came in, and a generous supper was laid on the large table. The kitchen was lit with candles and the fire was mended. Mrs. Maggot bustled in and out. One or two other hobbits belonging to the farm-household came in. In a short while fourteen sat down to eat. There was beer in plenty, and a mighty dish of mushrooms and bacon, besides much other solid farmhouse fare. The

The central point of the food is not what you are eating but rather who you are eating it with—but don't mistake the point here. That does not make the taste of the food, or the care that goes into its preparation, irrelevant. Far from it. A good sauce accents the taste of the food, and good cooking accents the taste of the fellowship. Capon knows that the real point of food is companionship—a word that comes from the Latin word for bread, panis. We treat the bread as important because the companion is important. And we should treat our food with exuberance because we want to adorn the food of communion.

She had begun penning these ideas in a series of journalistic pieces in the Spectator. ‘These questions depend on another’, she explained, ‘what sort of creature are we trying to train? What is he capable of?’ ‘Man is at least a spiritual animal.’ In human life, eating and drinking are transformed into fellowship; sex into love; the herd into society. And inquisitiveness ‘has carried the human mind into the heart of the atom and along the flaming ramparts of the universe beyond the Milky Way’!

The house church was not sacred space, but also, Paul claims that God’s people sanctify others, such as an unbelieving spouse or children. Therefore, though women were a dangerous source of contamination in Judaism, they (and male believers) were a source of holiness in the Pauline mission. Ceremonial purity, which separated those who are impure at table fellowship, was a major issue among the Jewish Christians, but Paul insisted that Jewish and gentile Christians eat together (Gal. 2:11–14).

I call this meeting of the fellowship to order. Also " I brought pie." And I'm doing you a favour." Ken carried a stack of paper plates and four metal forks. " I brought the means to eat the pie." Terry stage - whispered " I didn't tell him either.

And laugh they did, and eat, and drink, often and heartily, being fond of simple jests at all times, and of six meals a day (when they could get them). They were hospitable and delighted in parties, and in presents, which they gave away freely and eagerly accepted.

Water is fair that leaps on high in a fountain white beneath the sky; but never did fountain sound so sweet as splashing Hot Water with my feet! There was a terrific splash, and a shout of Whoa! from Frodo. It appeared that a lot of Pippin’s bath had imitated a fountain and leaped on high. Merry went to the door: ‘What about supper and beer in the throat?’ he called. Frodo came out drying his hair. ‘There’s so much water in the air that I’m coming into the kitchen to finish,’ he said. ‘Lawks!’ said Merry, looking in. The stone floor was swimming. ‘You ought to mop all that up before you get anything to eat, Peregrin,’ he said. ‘Hurry up, or we shan’t wait for you.

As global conditions seem increasingly incomprehensible, we can humbly recall these words of Anaïs Nin: “We do not see the world as it is; we see the world as we are.” Therefore, the greater the number of we ares that we see, the more likely a compassionate response to an often unfathomable life becomes possible. If we only understand life through our own particular lives, we will never feel the breadth of life in general and will always be deluded in our pursuit of true awakening. It is only by practicing in a multiplicity of communities — including ones that might seem in existential opposition — that we will have the opportunity to sense that which connects us all as a Universal Family. From this place, we can extend collective effort with our minds and hearts in fellowship together. Cultivating our hearts and minds, we must pay the broadest attention possible to love fully together all aspects of our diverse lives. This inner sense of community between mind and heart is indispensable in creating the outer sense of community and wholeness that benefits all of our experiences. We turn our hearts and minds together toward the lives around us. Who are we beyond who we think we are? Our mind-heartfulness is an invitation to journey into the answers that lie beyond the question. When we come to a common sense of the heart and mind together — in common with every spiritual tradition, not to mention every human being — instead of eating each other alive with violence, succumbing to greed, hatred, and delusion, we might start to feed each other with care, in order to awaken our hearts and minds together

You have such a big heart! You care so deeply for your angels and you love every single thing you create! You want to share your love, you want to be present in others' lives, you want to interact with your creation and you want to be known. You are the most compassionate being I know! You are willing to step out and do amazing things. You are giving your old and new creation a beautiful place to live, bountiful food to eat, a grand fellowship and a Father who loves them. They have every opportunity in the world to respond to you and be close to you. If they don't see that, I don't know how else you can show them!

One can see a parallel between Abraham eating lunch with the Yehovah-Man in Genesis 18 and Yeshua eating with His disciples at the last supper and on the shores of Galilee. Think of the dynamic: intimate yet awesome; mystic yet earthly; divine yet human— God and man having fellowship over a covenant meal.

All the “great secrets” under the mountains had turned out to be just empty night: there was nothing more to find out, nothing worth doing, only nasty furtive eating and resentful remembering. He was altogether wretched. He hated the dark, and he hated light more: he hated everything, and the Ring most of all.

One of the besetting sins of our day is food-fussing, the attempt to resurrect some kind of food laws, whether they be all-natural, organic, paleo, gluten-free, or what have you. While there is no problem in having food preferences (I myself am not a fan of raw onions, bubblegum, or coffee), there is a serious problem in ascribing moral value to your food preferences. Making food choices based on food allergies or other responses to food is perfectly legitimate, but imposing those choices on others (or judging others for making different choices) is not. While a full treatment of food fussing is beyond the scope of this book, all Christians would do well to memorize, digest, and embody Mark 7:19, 1Cor. 8:8, and 1Cor. 10:31–33. In the first, Jesus declares all foods clean. All of them. All of them, which means the attempt to treat some foods as functionally unclean is contrary to Christ, however distasteful or dissatisfying they may be to you. The second reads, “Food will not commend us to God. We are no worse off if we do not eat, and no better off if we do.” Your kale and arugula salad won’t commend you to God. And your neighbor’s greasy burger and large Diet Coke won’t condemn him. God does not care about what you eat, provided you do so with gratitude in your heart (see 1 Tim. 4:4–5). Finally, we all know that 1 Cor. 10:31 commands us to eat and drink to the glory of God. What we don’t often recognize is that Paul primarily has in mind our attitude toward others, not our attitude toward the food itself. The following verse reads, “Give no offense to Jews or to Greeks or to the church of God, just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved” (v. 32). We glorify God in eating when we Refuse to make dietary choices a barrier to fellowship. So thank God for the food, love your neighbor in your eating, and quit your fussing.

The Shire at this time had hardly any ‘government’. Families for the most part managed their own affairs. Growing food and eating it occupied most of their time. In other matters they were, as a rule, generous and not greedy, but contented and moderate, so that estates, farms, workshops, and small trades tended to remain unchanged for generations.

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