TheSignofUnityandtheBondof Charity:OntheEucharistasa “Taskmaster”intheContextof GlobalMigration
ByKristineSuna-KoroAbstract: WhatdoestheEucharist—seenasthesourceandsummitofChristianlifeandthe“meetingpointonwhichalltheissuesoftheologyconverge”(Y.Brilioth)havetodowithmigrantsandrefugees? RegardlessofhowwecelebratetheEucharist,weallhavetonegotiatewaysoflivingtogetherwithin theinterdependentdestinyofglobalization.Preciselywithinthisglobalconviviality,thesacramentaland mysticalradicalismofunityandlovethatMartinLutheradvocatedinhiseucharistictheologyinvites seriousconsiderationbutalsoequallyseriouscontextualization.
KeyTerms: migration,sacramentality,Eucharist,sacramentalfellowship,solidarity
TheEucharistandMigration
WhatdoestheEucharisthavetodowithmigrants andmigration?1 Infact,afewyearsagoIwas askedratherpointedlyonFacebookbyatheologianfriend,what,onearth,doesmigrationhave todowiththeology?Withlessideologicalchagrin butwithmoregenuineperplexityasimilarquestionoftenhangsintheairamongmystudents atthebeginningofacourseIteachontheology, migration,andethics.
Historicallyvariousinterfaithcommunitiesand spiritualtraditionshavebeenwrestlingwiththe secondquestionamidsttheever-increasingcomplexities,challenges,hopes,andhorrorsofhuman migration,particularlythroughouttheeraofWesterncolonialmodernity.IntheUnitedStates,whose historyisinseparablefromthehistoryofcolonial
conquestandmodernmassmigration,thisisfelt withaparticularculturalpoignancysince,inthe memorableyetoftendisregardedwordsofOscar Handlin,“theimmigrants were Americanhistory.”2 Frommonotheisticperspectives,thesacredtexts ofJudaism,Christianity,andIslamreflecttheprofoundspiritualandethicalconundrumssurroundingstrangers,aliens,exiles,sojournersandmigrationacrossmillennia.Realisticallyacknowledging thedeeplyingrainedandoftencorruptiveinertias ofethnocentrism,xenophobia,andreligiousintolerance,thesetextsalsoreflecttheunambiguous divine“preferentialoption”forhospitality,compassion,andjustice.ThethreevirtuesexpresstheunambiguoussalvificwilloftheGodrevealedinthe scriptures—mostearnestlytowardthose“wretched oftheearth”(FranzFanon)whowereandstill aredespisedasstrangers,ghettoizedasaliensand refugees,detainedanddeportedasillegal,butmore
Rev.Dr.KristineSuna-KoroisaLatvian-AmericandiasporictheologianandLutheranpastor.SheisAssistantProfessorofTheologyatXavier University,Cincinnati,andservesontheBoardofDirectorsoftheLutheranImmigrationandRefugeeService(LIRS).
oftenthannotusedallthesameascheaplaborand asexploitablecommoditiesintheglobalcircuitsof corporatecapitalism.
Naturally,religioustraditionstodayapproachthe secondquestionthroughcarefulexplorationsofthe theologicalandethicalvisionofthescriptures.They dosotodiscernandenactafaithfulcomportment towardoneofthepivotalanddefiningphenomena ofourpresentera—theunprecedentedglobalhumanmigration.Yetmigrationasweknowittoday isnotapoliticallyneutralissuelimitedtospecialistsofdogmaticfinesseorexegeticalintricacies.Itis notjustaboutanabstractmovementofmillionsof people:itisaboutmillionsofpredominantlynonwhite,non-WesternormarginallyWestern“twothirds-world”peoplewhoarecompelledtoleave theirhomelandsduetopostcolonialpoliticalinstability,degradingpoverty,habitualcivilandsexual violence,orreligiouslyincitedabuseandoppressionamongotherthings.Manyofthemmigrate tothetraditionallyChristiancountriesinthe“onethird-world”whereimmigrationissuestodayunderliethemostdivisiveandanxioussocio-cultural realitiesfromLosAngelestoLampedusa.
DesperatePeopleontheMove
TheUnitedNationsglobalmigrationstatisticsfor 2013revealthat“232millionpeople,or3.2per centoftheworld’spopulation,wereinternational migrants,comparedwith175millionin2000and 154millionin1990.”3 Amongthose,accordingto thelatestavailablestatistics,38.7millionhavebeen identifiedas“personsofconcern”totheUnited NationsHighCommissionerforRefugees(UNHCR);11.1millionofthoseareofficiallyidentified asrefugees,987,500asasylumseekers,20.8millionasinternallydisplacedpersons(IDPs)and3.5 millionasstatelesspersons.4 Thecompletestatisticsfor2013wereunavailableatthetimeofthis writingbuttheyareexpectedtogohigherthanthe 2012tallyof45.2millionforciblydisplacedpersons worldwideasthefullnumbersbecomeavailable fromSyria,Mali,andotherhotspotsofviolence andmisery.
MeanwhilehereintheUnitedStates,anestimatednumberof11millionundocumentedmigrantscontinuetoliveandworkintheshadows, inadditiontothethousandsofofficiallyresettled refugeesandasylumseekers(approximately60,000 everyyear).Ontopofitall,therecenttrendof massmigrationofunaccompaniedminors(UM)attemptingtoescapegangviolenceandpovertyfrom thecountriesofCentralAmericatotheUSacross theperiloussouthernborderisexpectedtoescalate evenfurthertoreachanestimated60,000childrenin2014.5 Thesechildrenmigratealone,withoutanysupervisionandprotectionofadultfamily members.Theyjourneythroughsomeofthemost dangerousterritoriesintheworldforchildrenwhile beingconstantlysubjecttogangandsmugglerviolence,andabusebycorruptlawenforcementin countrieslikeMexicoaswellastheft,kidnapping, extortion,rape,andhazardoussituationstraveling ontraintopsandthroughthedeserts.6
The
“
Recognizingallthemultifacetedworkofscriptural study,theologicalimagination,propheticadvocacy, andliturgicalcreativity,aswellthemundaneliturgiesofjustice,mercy,andrighteousactioncarried outamongmigrantsandrefugeesacrosscontinents andinterfaithspectrum,thefirstquestionstilldeservesacloserlookinthecontemporaryChristian milieu,particularlysoamongthefaithcommunities rootedintheReformationtraditions.Whatdoes theEucharist—deservedlyseenasthesourceand summitofChristianlifeandthe“meeting-pointon whichalltheissuesoftheologyconverge”7—have todowithmigrantsandrefugees,particularlywith thosewho,inDietrichBonhoeffer’sspirit,could becalledthe“Jews”ofourtime,8 themigrant “wretchedoftheearth?”HowoughtChrist’spresenceintheEucharisttobecelebrated,revealed, communedwithandlivedinthepostcolonial,and indeedneocolonial,circumstancesofthe“massproductionofrefugees”while
...millionsofmigrants[are]wandering theroutesoncetroddenbythe‘surplus
population’dischargedbythegreenhouses ofmodernity—onlythistimeinareverse direction,andunassistedbythearmiesof conquistadores,tradesmenandmissionaries?9
Inwhatfollows,Iwilltracetheinterplayoftwo pivotalnotionsintheeucharisticimaginary—unity andlove—withthetheo-ethical,existential,andpoliticalchallengesthatmigrationpresents.Obviously, itisbeyondthescopeofthisarticletoevenattempt athoroughengagementofsacramentaltheology andmigrationeitherfromacircumscribedLutheran perspectiveorwithinanecumenicalframework. Rather,Iwillhighlightthesacramentalvirtuesof unityandloveinconversationwithafeweucharisticinsightsofMartinLutherandotherecumenical voicesinordertorendermoreexplicitandmore incarnatetheexistentialengagementsofsacramentalspiritualitywiththelivedrealityofmigration insocial,cultural,andpoliticalcontexts.Amidst lamentationsaboutthesacramentalindifferenceand ignoranceamongthecontemporaryliturgicalmainstream,thetaskofdiscerningandelucidatingthe interconnectionsofsacramentalityandeverydaylife isofparamountspiritual,pastoral,ecojustice,and liturgicalrelevanceiftheimpoverishingmomentumofsacramental“dysfuncionality”10 istobeaddressedsomewhatadequately.
TracingtheMysteryof Sacramentality
Sacramentalimaginaryconceivesofa“mysterious connectionbetweenCreatorandcreation.”11 Sacramentalityarticulatesarelationalinterfaceacrossthe trans-ontologicaldivide,aninterfacebetweenthe uncreatedandthecreatedrealities,insuchaway that,inElizabethTheokritoff’swords,“God’screativeenergiesareechoedandreflectedinallthat he(sic)hasmade.”12 Thenotionofsacramentality perceivesandcommunicatesthematerial,interpersonal,experiential,andimaginativespace.Within thisspacetheinterplayofpresenceandabsence, knowledgeandunknowing,unityanddiversity,activityandreceptivity,sightandsound,tasteand
touch,identityanddifference,visibilityandinvisibility,deathandresurrection,desireandfulfillmentunfoldsinacontrapuntalsynergyofdivinity andhumanity.Sacramentalityconnotesthethresholdspacerootedinor,betteryet,ontologicallysuspended,indivinegenerosityandits“obliquebut perennialpresenceofgrace.”13 Inshort,thenotion ofsacramentalitydescribestheengoddinginterface ofrelationality,preciselyastheeconomyofcreation,revelation,andsalvationthrough theosis that percolatesbetweenthetriuneGodandthewhole ofGod’screation.
RelationalLiturgicalEvents
Thesacramentsasrelationalliturgicaleventsunfoldasinterpersonalenactmentsoftheengodding interfaceofredemptiveandtransformativegrace. Whenexperiencedandenactedthroughliturgical eventsandencounters,thesacramentalmysteriesof gracerenderthesacramentalinterfacecommunicativelyactive,vital,andlife-giving.Inthiscontext, thesacramentsaretheepiphaniesofthatunique commerciumadmirabile thatbecomesconcreteand embodiedaestheticallyandcognitivelyinourvisible,audible,palpable,anddegustatoryexperience throughChristandintheHolySpirit.Thewords ofKarlRahnergrapplewiththeconnectionbetweentheengoddinginterfaceofgraceandsacramentsmostincisively:
Thesacraments...arenotreallytobe understoodassuccessiveindividualincursionsofGodintoasecularworld,butas ‘outbursts’(ifwecanexpressitisthisway) oftheinnermost,everpresentgraciousendowmentoftheworldwithGodhimself (sic)intohistory.14
Withinthesacramentalimaginary,theEucharist oftenhasbeenunderstoodtobethe“sacramentof sacraments.”Assuchitisnotjustatime-honored coreliturgyofthehistoricalChristianworship— althoughitisthat parexcellence.Astheremark byYngveBriliothquotedintheintroductorysectionalreadysuggested,theEucharistabidesinthe centerofthedistinctivelyChristiantheologicaland
spiritualgravity.Moreover,intheEucharist“the contentofthewholeChristianfaithoftherevelationoftheCreatorwhoisalsotheRedeemeris focusedwithuniqueintensity,andproclaimedwith uniquelyeloquentbrevity.”15
Brilioth’sobservationisnotanentirelynewintuitioneveninProtestantcircles.ForMartinLuther, whathappensintheEucharistis“thesumandsubstanceofthewholegospel.”16 Indeed,inLuther’s words,“thissacramentisthegospel.”17 ItispreciselyintheEucharistthatallareableto“comprehendhereinthesacramentthewholeChristian doctrine,whathe(sic)istobelieveandwhathe (sic)istodothroughfaith.”18
WhatarethemostmeaningfulmarksoftheEucharistasthevitalvortexoftheredemptivemysteryofcommunionofthedivineandthehuman intheincarnateWordinthecontextofcontemporaryglobalmigration?Twotenetsoftheabundant “wholenessofitsmany-sidedglory”19 areparticularlymomentoushere:unityandlove.
TheEucharist:Sign,Instrument, andInterfaceofUnity
Augustine’sfamousarticulationthattheEucharistis aboveallasignofunitywithChristand,inChrist, alsoofallthosewhoparticipateinthesacramental communion, koinonia,throughChrist’sbodyand blood(1Cor10:16–17)graspsapivotalinsight. Inthisregard,theEucharistbodiesforthasimultaneousdualhelixofparticipatoryorbits.Theidea wasclassicallysummarizedbyJohnofDamascus andhasbeenofteninvokedandalludedtoever sincebymanyponderingthesacramentalmysteriesfromThomasAquinastoLuthertothetheologiansoflatepostcolonialmodernity.TheEucharist, therefore,
...isanactualcommunion,because throughitwehavecommunionwithChrist andshareinHisfleshandHisdivinity:yea, wehavecommunionandareunitedwith oneanotherthroughit.Forsincewepartakeofonebread,weallbecomeonebody
ofChristandoneblood,andmembersone ofanother,beingofonebodywithChrist.20
Theeucharisticinvitationistoparticipateinthe incarnateloveofGod,embodiedbyChristand madespirituallybutalsoaestheticallyandinterpersonallypresentintheSpirit.Thesacramental unionofChrist’sbodyandbloodwithbreadand winesignifiestheincarnationalandeschatological perichoresis ofpeacebetweenthecreatedandthe uncreated.Yetthatisfarfromcapturingthewhole scopeofrevelationinthesacramentalmysteryof Eucharist.Theinterpersonaldimensionishardto overlookhere.Luther’sinsightsaboutthenatureof whatcanandoughttohappenintheeucharistic mysteryhighlightpreciselytheinteractivemutuality ofthecommunion.TheEucharist,inthissense,is aninterfaceofencounterandinteraction,andeven moresoaninstrumentthatengendersanewkind ofrelationality.Thedivineagencyofgraceinthe Eucharistenablesapartaking,asharing,andan entanglementinChrist’sbodyandbloodwherein allbecome“equalandunitedwithoneanother.”21 Inotherwords,truly“theEucharistmakesthe church”22 preciselyasanewanddifferentcommunitythatbodiesforthfromatransformedpatternofrelationshipsamongtheindividualswhoare broughttogetherinanewwaythroughChristand intheSpirit.Indeed,whatemergesisnotjustan assemblythathasgatheredunderitsownsteam andaccordingtoitsownroutineandcuriosity,but aconvocation23 ofdiscipleship.
ACostlyParticipation
Thecommunionanddiscipleshipunderquestion hereisnotexactlyforthosewithatasteforescapist andapoliticalroutinesofpiety.Onthecontrary, Lutherproposesacommunionofradicalengagementthatcausestheemergenceof“anintegrated body”inwhich
...onememberservesanother...soeach onealsoeatsanddrinkstheother;thatis, eachconsumestheotherineverything,and eachoneisfoodanddrinkfortheother,so thatwearesimplyfoodanddrinktoone
another,justasChristissimplyfoodand drinktous[...]Christhasbecomeall thingstous;andwe,ifweareChristians, havebecomeallthingsamongourselves, eachtotheother.Whatonehasbelongs totheother,andwhatonelacksisamatter ofconcerntoeachoftheothersasifhe werelackingithimself.24
ButLutherpushesevenfurthertheethosofmutualsharingandfellowshipintoaterritorythat wouldbehardnottocallradical.Thesacramental fellowshipcertainlyopensuptheparticipationfor allintothegiftsofChristandhissaints.Yetit alsoentailsavicariousandcostlyparticipationin thesufferingandtheburdensofsinfulcorruption ravagingthebodiesandsoulsofotherssinceall those“whoshareintheprofitsmustalsosharein thecosts.”25 Notingthatthehumaninertiaisto “gladlyshareintheprofitsbutnotinthecosts” oftheeucharisticfellowship,Lutherneverthelessarguesthat
...asloveandsupportaregivenyou,youin turnmustrenderloveandsupporttoChrist inhisneedyones.YoumustfeelwithsorrowallthedishonordonetoChristinhis holyWord,allthemiseryofChristendom, alltheunjustsufferingoftheinnocent,with whichtheworldiseverywherefilledtooverflowing.Youmustfight,work,pray,and—if youcannotdomore—haveheartfeltsympathy.See,thisiswhatitmeanstobearin yourturnthemisfortuneandadversityof Christandhissaints.26
“
Fight,Work,andPray
”
Howdoesonetransitionfromthediscernmentof theduallyvectoredsignofunityintheEucharist andfromthereceptiveparticipationintheeucharisticfellowshipofgracetotheattitudesandpractices of“fight,work,pray”?Inotherwords,howcould thesacramentalsignandinterfaceofunitytranslateintothenitty-grittyworldofpalpableinequality,ruthlesscompetition,andunrelievedaffliction? Howdoesoneliveintheeucharisticabundance ofpeaceandhealingrefugeandyetfindspiritual
vigorandenoughgutstomovevicariouslyandeven asceticallytowardthosewhocandepleteone’shappinessandaffluence—or,inmanycases,threaten todepleteevenwhatlittleequilibriumofsecurity andlivelihoodonehasmanagedtomusterwithexcruciatingeffort?ThisiswhereLutherunderscores anotherpivotaleucharistictheme—theEucharist,in theparadigmaticwordsofAugustine,asthe“bond ofcharity.”27
BondedbyCharitytowarda ChangeWroughtbyLove
Thevortexoftheeucharistic communicatioidiomatum,itsinteractivefellowshipandmutuality aswellasitsparticipatoryequilibriumof“profits andcosts”thataresharedthroughoutthebodyof Christ,revolvesaroundlove.Inthissense,Eucharist isthesacramentnotonlyofunityandfellowship butequallythesacramentoflove.28 Yet,according toLuther,theveracityofthisinsightmightnotbe self-evident;itistobelearned:“Hereyourheart mustgooutinloveandlearnthatthisisasacramentoflove.”29 Whatobtainsintheeucharistic dynamicofunity,perhapsinthemostintenseanalogicalwaypossible,istheinvitationto imitatio Christi throughlove.
IftheEucharistisanembodiedepiphanyofGod whoistriunelove—acommunionofreciprocally self-receivingandself-givinglovepouringouttowardthecreationintheincarnateredemptivelove ofChristandthevivifyingloveoftheSpirit—then somethinginthatepiphanyinsistsonthenecessityofhumanresponseinkind,partialasitmay be.Hence,intheEucharist,Lutherargues,“love engendersloveinreturn;”30 forthefruitoftheEucharist“isnothingotherthanlove.”31 Furthermore, thelovethatcanandshouldcometofruitionin thesacramentalcommunionwithChristeventuallymovesonandspreadsoutasthepartakersof Christ’sbodynow“mustrenderloveandsupport toChristinhisneedyones.”32 Therein,followingLuther’sinsight,liesthemysteriousandyet sodreadfullyconcretesolidarityoftheeucharistic
unitywithChristpreciselythrough,in,andfor ourneighborsinneed:“Forthesacramenthasno blessingandsignificanceunlesslovegrowsdaily andsochangesapersonthathe(sic)ismade onewithallothers.”33 Thesignofunitybirths thebondoflove.Rootedinthebondandtherefore,thegraciousexchange,oflove,thepartakersof Christ
...musttaketohearttheinfirmitiesand needsofothers,asiftheywereyourown. Thenoffertoothersyourstrength,asifit weretheirown,justasChristdoesforyou inthesacrament.Thisiswhatitmeanstobe changedintooneanotherthroughlove... 34
DiscerningandServing
TheabilitytodiscernthebodyofChrist,not justthe“natural”orthe“reallypresent”truebody ofChristbutevenmoresowhatLuthercalls the“spiritualbody”ofChrist35—thefellowship inChrist—necessitateschange.Inotherwords, itisasacramental and ascetictransformation.In fact,thisiswhy,Lutherargues,Christhas“given hisholybody...thatthethingsignifiedbythe sacrament—thefellowship,thechangewroughtby love—maybeputintopractice.”36 Theabilityto discernthebodyofChrististoserveChrist in theneedy andthe suffering withwhichtheworld isindeedeverywherefilledtooverflowingtodayas itwasinLuther’sdayandage.Thatability,however,requiresatransformationwroughtbylove, aphraseLutherusesfrequently,whereby“allselfseekingloveisrootedoutandgivesplacetothat whichseeksthecommongoodofall.”37 Thesacramentalchange,indeedthesacramental metanoia thatcanbewroughtbyloveis,asitwere,mystical andcertainlyradical:ifnotexactlykenotic,itis neverthelessatleastprofoundlyvicariousforsure. Althoughtheeucharisticterminologydiffershere, thecontemporaryRomanCatholictheologianof migrationDanielGroodydescribesthegravityof thechangeinvolvedhereinappropriatelyweighty termsthatcontextualizethedepthsofLuther’svision.ThesacramentalremembranceofChrist’sgift
makesGod’sgraciousmigrationtousandforus effectivelypresentforareason:
Thismemoryisultimatelydirected towardsthetransformation—eventhe transubstantiation—ofthepeopleofGod throughlove.InlightofexcessivenationalismandxenophobicattitudesinAmerican culture,suchachangingofpeople’sminds andheartsmightevenbemoredifficult thanthetransformationofbreadandwine intothebodyandbloodofChrist.38
Somethingnewanddifferent,something otherwise-than-business-as-usualcanandoughtto happeninthesacramentalmysteryoftheEucharist. Afterall,thissacramentoccupiesthethreshold space,theporousinterfaceofthemysteryofgrace andnature;itistheinterfaceofthepragmatic“is” andtheeschatological“willbe.”Thisiswhy,in Luther’swords,“thesacramentisforusaford,a bridge,adoor,aship,andastretcher,bywhich andinwhichwepassfromthisworldintoeternal life.”39 FortheEucharisttobewhatitis,somethingtransformativehappensnotjusttothebread andwinebutalso,throughtheSpirit-filledliturgicalinteraction,inourselvesandourrelationships toothers.
ASacramentalNuisance
Givenhisinstinctualanthropologicalpessimism,it comesasnosurprisethatLutherendsupcautioningagainsttoobuoyantanexpectationoftheologicalacumen,spiritualdiscernment,andascetic progress.Butwhatmattersevenmorethanrealisticself-assessmentandahealthydoseofhumilityisthesomewhatwryassurancethattheEucharist,preciselyinitsnaggingrepetitivenessasif a“taskmaster,”isalwaysthereforusandforour salvation.
Youcanstudyitaslongasyouwish,but yourfleshandbloodwillalwaysbewithyou sothatyouwillneverbeperfectinfaith, love,andpatience.Thusthissacramentisa taskmasterbywhichweorderourlivesand learnaslongaswelive.40
Osignofunity!Obondofcharity!Ohappy nuisance,indeed!Buthowdoesthislife-longsacramental“nuisance”relatetotheescalatingchallenges andanxietiesofglobalmigration?IntheconcludingsectionIventureafewreflectionsonwherethe trajectoriesofintersectionmightlead.
PonderingtheTaskmaster’s Rhythm:AGlocalizedUnity andLove?
Theglobalizedworld,whichwehavenochoice ininhabitingtodayforgoodorforill,isaworld ofinterdependence.Consideringtheinequitiesof wellbeing,accesstoeconomic,racial,gender,religiousandecojustice,thecurrentformofoccasionallypostcolonialbutmostlyneocolonialglobalizationentailsaninterdependencethatisboth,in AnselmMin’swords,spectacularandpainful.41 A deeplyconcerningsignofthetimesofthecurrent hardnosedglobalizationisthemillionsofmigrants. Theabsolutemajorityofthesemillionsarenotthe transnationaleliteofcorporate,athletic,artisticor intellectualcelebrityjet-settersvyingforthenext cutthroatcontractorperformance.Theabsolute majorityofmigrantsthatrenderevenunexpected “local”backyardshybridand“glocal”(oftenanxiouslysoforthoseconsidered“local”)comedriven bythedesiretoescapetheirlocalversionofglobalizedpoverty.Butpovertyisnotjustastereotypical andabstractlymetaphysicallackoradeficiencythat simplyandobjectivelyexistsfornoknownreason. Rather,inourlatecapitalistglobalization,poverty isaviciouslycomplexnexusofomnipresentscarcity intertwinedwith“violence,exploitation,discrimination,marginalization,restrictiveapproachestofundamentalfreedoms...”42
Astheextravagantgapbetweentherichestand thepoorestkeepswidening,43 povertyisindeed“a scandal.”44 Itisanafflictionhauntingbillionsbut alsoistheprimeengineofforcedmigration.The scandalofthissyntheticpovertyissharedwidely— withinandwithouttheChristianeucharisticcommunities.Butthescandalousconditionofpoverty
alsoentailsaninterdependencethatisfarfrom neutralandinnocent.Itinvolvesnotjustthose sinnedagainstbysuchpovertybutalsothosewho, wittinglyorunwittingly,contributetothestatus quobybeingeithertheacolytesormerelyuncriticalandpersonallydisempoweredparticipants inthesocio-historic,economic,andculturalstructuresthatcontinuetomaintainthegripofaffliction uponthemultitudesofmostly,butnotexclusively, “two-thirds-world”anditsenclaveswithinthe“onethird-world.”
AnAmbiguousInterdependence
Howdoestheimaginaryofsacramentalunity, whichisengenderedandperformedinandthrough theEucharist,impactthesescandalousrealitiesof life?TheworldwheretheEucharistiscelebrated andintowhichitsendsChrist’sdisciplesandmembersofChrist’sbodyto“fight,work,pray”forthe sufferingfellowmembersofthesamebodyisa worldofambiguousinterdependence,richdiversity, andyetdeepantagonisms:
Thedynamicofglobalcapitalismhasbeen involvingallgroupsalike,blacksandwhites, womenandmen,AsiansandLatinAmericans,BuddhistsandMuslims,inaninterdependentdestinyofeconomicexploitation,politicalinstability,culturalhomogeneity,spiritualalienation,andtotalitarian commercialismthatreducesalloflifeto commodity.45
Regardlessofhowwepray,believe,andcelebrateourEucharist—ordononeofthosethings— weallhavetonegotiatewaysoflivingtogether withintheinterdependentdestinyofglobalization. Preciselywithinthisglobalinterdependence,the sacramentalandmysticalradicalismofunityand fellowshipthatLuthersopassionatelyadvocated inhiseucharistictheologyinvitesseriousconsiderationbutalsoseriouscontextualizationand questioning.
First,obviously,isthequestionofhowcommittedaretheactualChristianconvocationsof discipleshiptowardtheradical,indeed perichoretic,
fellowshipandsolidaritythattheEucharistasthe sacramentofunitycanandismeanttoengender,accordingtoLuther?Tosaythattheintimacy ofsolidarityandsharedresponsibilitythatLuther promotes—elaboratingonandexplicitlyworking outsomedormantcurrentsofthetraditionalpatristicandmedievaleucharistictheology—iscostly,is anunderstatement.AretheinstitutionalChristian assemblieswiththeir(waning)ecclesiasticalroutines andliturgicalinertiasofChristendomgenuinelyinterestedinaeucharistictheologysoradicallyrevitalizedandmystico-ethicallyexpandedintotherealm ofeconomicandsocialjusticedimensionsofdiscipleship?
Second,wouldLuther’sradicalvisionofeucharisticallytransformedlifeapplyonlytotheinhousechurchcommunities—someevenwithdoctrinally“closed”sacramentalfellowshipsamongthe membersoftheirowndenominations?Lutherans arenostrangerstothisbitterstateofaffairs.What constitutesthematerial“elements”ofthebodyof Christinthepostcolonialglobalizedworld,sointerdependentyetsodiverse,sodivided—andinthe economyofsalvationthatisfullygroundedinand answerabletotheeconomyofcreation?Ifthebody ofChrist“mustrenderloveandsupporttoChrist inhisneedyones”thenwhoaretheneedyonesin thisradicallyinterdependentandinter-responsible worldasGod’screationpreciselyfromasacramentalperspective?
TheIssueofOpenCommunion
ThesearequestionsthatLutherdidnotexplicitly wrestlewithforthereasonsoftheologicalexclusivismandculturalhomogeneity,butwemust:who ismybrotherandsisterifweallarecreatedinthe imageofGodbutaresodiverseculturally,economically,andreligiously?Whomarewecalled,transformed,andempoweredto“permit”tobecome “partakersofus”throughtheEucharist?Whoare Christ’s“needyones”inthisepochofmigration? MusttheybeLutheranandChristiantobemy neighborandafellowmemberofChrist’sspiritual bodyforwhichhegavehisallandwithinwhich hisdisciplesareinvitedtoshareallthings?Could
Luther’seucharisticvisioncrossthebordersofthe ecclesiasticalandcultural“insides”and“outsides” byreachingouttomarginalizedandghettoizedmigrantsandrefugeesina theologically pioneeringway tochallengecanonizedculturalprejudicesandcertaintroublesomeaspectsofLuther’sowntheological andculturalimagination?
Third,Luther’simaginativehorizoniscircumscribedbywesterncolonialChristendomand,yes, allitsmisery.Butitisalsomindfulof“alltheunjustsufferingoftheinnocent,withwhichtheworld iseverywherefilledtooverflowing.”Historicaland culturallimitsofLuther’sthoughtdonotfacilitateanunambiguousretrievalwhenitcomesto thecompositionandbordersofthespiritualbody ofChrist—thesacramentalfellowship.Yet,asdifferentfromoursasthemannerandcontextofhis world’soverflowingwithsufferingmighthavebeen then,Luther’spleatoseekthecommongoodof allconvergingintotheperformativesolidarityof “onebread,onedrink,onebody,onecommunity” compelsustopushhisideasbeyondtheimaginativefixturesofexclusivismsocharacteristictothe imaginariesofChristendom.
Howcouldtheeucharisticnotionof“onebody, onecommunity”beconceivedintheepochof interreligiousandallothersortsofdiversityand globalizedinterdependenceaswellasitscorollary— postcolonialmassmigration?Itisnotpossibleto ventureacomprehensiveproposalinthisbriefarticle.YetIwouldliketohighlightsomeroadsigns. BenedictXVIhasraisedamostpertinentquestioninthecontextofthemassiveforcedmigration andrefugeecrisis.Ifwejustcaretolook,there are“distressingimagesofhugecampsthroughout theworldofdisplacedpersonsandrefugees,who arelivinginmakeshiftconditionsinordertoescapeaworsefate,yetarestillindireneed.Are thesehumanbeingsnotourbrothersandsisters? Iftheyare,intowhatsortofsacramentalliving isthebodyofChristbeingcalledtobytheEucharistas“thefoodoftruth”46 today,withinthe unrelenting,spectacular,andpainfulglobalinterdependence?
Inthesecircumstancesashifttowardawatertightholdingtogetheroftheeconomiesofsalvationandcreationthroughsacramentalimaginary
isadistinctivelyChristiantheologicalurgency.It ishere,atthesacramentalintersectionofnature andgrace,creationandsalvifictransformationthat theEucharistshouldbeallowedtobodyforth newwaysofconvivialitywithits“uniqueintensity”(Brilioth)—spiritually,theologically,culturally, economically,politically,liturgicallyandecclesiastically.Duetothepenchantfordialectical,ifnot outrightdualistic,juxtapositionsandsoteriologicalunilateralism(thefamous sola principle)such holdingtogethermayproveparticularlychallengingwithincertaintraditionaliststrandsofLutheran theologicalimagination.
EucharisticBreadandDailyBread
Naıvelocalismineithereconomicorpoliticalmattersisnolongersufficient,evenifitmaybewellintentionedbycallsforlivingsimplerlivesand valuingone’simmediatephysicalcommunityabove theinternationalchaseforprofitandsuccess.The sameappliestoreligiouspractices.Thereissimplynowheretohideortoescapetointheglobalizedinterdependencyofneocolonialcapitalism. Uncontrolledgangviolenceandpovertypropels UMrefugeesacrossthedeadlyUS-Mexicoborder intoourcommunitiesandschools.Fundamentalist oppressionandviolenceagainstwomeninCentralAsiabringphysicallyandpsychologicallymutilatedwomentoourcitiesandsocialworkagencies.Thedesiretoraiseafamilywithalivable amountofeconomicwellbeingandsocialdignity bringsmigrantsfromCentralAmerica,EasternEurope,Asia,andAfricatothe3D—dirty,dangerous, anddemeaning—laborindustriesoperatinginthe Westernsocieties’backyards,restaurants,foodprocessingplants,hotels,brothels,andhomes.ConsideringthatChrist’sbodyisbrokenandgivenforall, andhisbloodispouredoutforthelifeoftheworld andnotjustspecific“orthodox”individuals,could itbethattheeucharistictruthforourmoment inhistoryisthat,inWalterKasper’swords,“one cannotsharetheeucharisticbreadwhilerefusing toshareone’sdailybread”47 inthebroadestsocioethicalandeconomicsense?Perhapsthatisamore urgentsacramentalissuethandeterminingwithab-
solutecertaintywhoisallowedtocommunewhere, when,andwithwhom,inan“open”or“closed” communion.
Thesacramentalvectorofunityandfellowship comestofruitioninbothloveandtruth.Sacramentalityisaninterfaceofnon-coercive,non-reductive, andnon-invasiveconvivialitybetweenthedivine andthecreatedrealitiescomingtoaparadigmatic apexinthetriunedynamicoftheEucharist.Hence, thetruthofitsmostspirituallovealwaysisembodiedandembeddedintheexistentialwebofhuman needs,hopes,wounds,andtransformativehorizons thatintersectthelivesofourbodies,souls,and mindsinallthemyriadofculturally,politically,and sociallyspecificandoftenenslavingways.Eucharisticallyspeaking,breadisneverjustaneconomic issue:
Thequestionofbreadformyselfisamaterialquestion,butthequestionofbread formyneighbors,foreverybody,isaspiritualandreligiousquestion.Man(sic)does notlivebybreadalone,buthedoesliveby breadandthereshouldbebreadforall... Itisnotpermissibletobaseastrugglefor spiritualinterestsandforaspiritualrenaissanceonthefactthatforaconsiderablepart ofhumanitybreadwillnotbeguaranteed. Suchcynicismasthisjustlyevokesanatheisticreactionandthedenialofspirit.Christiansoughttobepermeatedwithasenseof thereligiousimportanceoftheelementary needsofmen(sic),thevastmassesofmen (sic),andnottodespisetheseneedsfrom thepointofviewofanexaltedspirituality.48
Finally,proceedingfromLuther’svision,theeucharisticfellowshipofloveis,tothehorrorofmany apioussoul,apoliticalmatter.Thepolitical“signifiestheworlditself,insofarasitiscommontoall ofusanddistinguishedfromourprivatelyowned placeinit,”and“wherepeoplearewithothersand neitherfornoragainstthem—thatis,insheerhumantogetherness.”49 Thepoliticalarenaitself,followingHannahArendt,is“thespherewhereIam alwaystogetherwithothers”50 andrelatedwithand accountabletoothers.ButsuchistheEucharistic bondofcharity,too.
Theenfleshedpragmaticsofeverydaylifeparticipateinthesamesacramentalinterfaceofrelationalitythatliturgydoes—oratleastitshouldif theeucharistictheologyaimsatconsistency.OtherwisetheEucharistremainsafetishizeddogmatic principleandthepinnacleofritualisticaestheticismbegging,asitwere,foritsownmarginalizationandadiaphorizationinourtumultuous world.
ChangeWroughtbyLove
ThesacramentalrhythmthatunderwritesLuther’s eucharistictheologyisanasceticandkenotic imitatioChristi.Againstthehistoricalbackdropofpatriarchalandcolonialabusesoftheseideas,anextreme cautionneedstobeexercisedwhenthesenotions areinvokedinthecontextofmigration.Afterall, thecontextofmigrationisacontextofintense vulnerabilityformostmigrantsbutsometimesalso forthecommunitieswhoenduphostingthem. Insomecases,thereligiousideas,indeedideologies,ofrenunciationandsacrificehavescandalized anddisfiguredthelivesofrefugeesandmigrants. Yet,withprudence,ethicalvigilance,andjudicious discernmentsoasnottocommitaeucharistictravestyagainstthealreadyvulnerableandthoserelegatedtothemarginsofjusticeanddignitywithin oursacramentalfellowshipsandoutsidethem,itis nonsensicaltocontinuetotalkabouttheEucharist asthesacramentofunityandloveespeciallyin the“One-Third-world”withoutpracticingitsradicalsacramental—ascetic!—interdependence.
TobecomethetruebodyofChrist,itisincongruoustodelightinhiseucharisticbodyandthe magnificentliturgiesthatfacilitateitwithoutwalking,well,perhapsstaggering,throughthechanges wroughtbyloveaccordingtotheasceticrhythmsof thelife-longsacramental“taskmaster.”Inthe“onethird-world,”therhythmpointstowardanascetic trajectoryofdiscernmentandsacramentalpractices. Itisnotrootedinguilt,blame,ornostalgia,but ratherinthebondofcharity—ifitistobegenuinelyfruitfulandsustainable.Ausefulstarting pointmightbetoinquirewheredooursacramen-
talbreadandwinecomefrom?Hastheflourbeen producedbymigrantlabor?Isthewineimported fromawinerythatemploysworkerswithoutpaying themalivingwageandthuspromptingthemto crossborderstosurvive?Maybefromalocalwinerythatemploysundocumentedmigrantworkers belowtheminimumwage?Andthatirresistiblecoffeeforthechurch Kaffeeklatsch aftertheEucharist, howisthatproduced?Andthecateredfoodand dishesforsynods,conventions,assemblies,conferences,andtaskforcefunctionsinmetropolitanhotel chains—whocooksandwhocleansupafterwards? Andwhatabouttheshoes,ties,hats,gloves,shirts anddresses,our“Sundaybest”—whomakesthem andwhodry-cleansthem?Aretheybrothersand sistersorjustinvisibleandexpendablemigrantsand refugeesdisregardedas“pawnsonthechessboardof humanity?”51 Thebondofcharitystartslongbefore aChristianappearsbeforeanaltartocommune; itbecomestrulyincarnateinconsumerchoices, politicaldecisions,investmentpolicies,careeroptions,andvacationplanslongbeforeandlongafteritislaudedinritualincantationsortheological florilegia.
Endnotes
1.TheworkonthisarticlewasgreatlyhelpedbyXavierUniversity’s facultyresearchleaveforwhichIamgrateful.
2.OscarHandlin, TheUprooted:TheEpicStoryoftheGreatMigrations ThatMadetheAmericanPeople (Little,Brown,andCompany:1973),3.
3.UnitedNationspressrelease:“232millioninternationalmigrantslivingabroadworldwide–newUNglobalmigrationstatisticsreveal,”September11,2013.Availableat:http://esa.un.org/ unmigration/wallchart2013.htm.
4.UNHCR“Mid-YearTrends2013.”Availableat: http://www.unhcr.org
5.ReidMaki,“ADisturbingPhenomenon:UnaccompaniedMinors AreEnteringtheUSMoreRapidlyThanEver,” BusinessInsider,January 24,2014.Availableat:http://www.businessinsider.com/unaccompaniedminors-entering-the-us-more-rapidly-than-ever-2014-1
6.SoniaNazario’s Enrique’sJourney (2007)presentsahelpfulinsight intowhatisinvolvedinCentralAmericanyouths’attemptstoreachthe UnitedStatesontheirown.
7.YngveBrilioth, EucharisticFaithandPractice:Evangelicaland Catholic (London:SPCK,1965),1.
8.ReferencetoDietrichBonhoeffer’stheo-ethicaldictumfromthe timeoftheNazipersecutionsoftheJewsin1935that“onlyhewho criesoutfortheJewsmaysingGregorianchants,”inEberhardBethge,
DietrichBonhoeffer:ABiography Revisededition(VictoriaJ.Barnett,ed.; Minneapolis:FortressPress,2000),607.
9.ZygmuntBauman, LiquidTimes:LivinginanAgeofUncertainty (CambridgeandMalden:Polity,2007),33,35.
10.JosephMartos, TheSacraments:AnInterdisciplinaryandInteractive Study (Collegeville,MN:LiturgicalPress,2009),1.Martos’observations arenotlimitedtotheRomanCatholicmilieu.Hisassessmentthat“trying tobeaministerintoday’schurchwhileholdingthetraditionalviewof sacramentsisliketryingtoguidepeoplearoundacitythatyoulivedin fortyyearsago”(ibid.),shouldmakealltraditionalProtestantliturgical traditionstothinkhard.ItisespeciallyrelevantinlightofPaulTillich’s stillgermaneconcernsaboutthegenealogicaldysfunctionalityofhabitual Protestantattitudestowardthewholesacramentalaspectofreligionin his TheProtestantEra evenagainstthebackgroundofthemostrecent liturgicalrenewal.
11.ElizabethTheokritoff, LivinginGod’sCreation:OrthodoxPerspectivesonEcology (Crestwood,NY:St.Vladimir’sSeminaryPress,2009),168.
12.Ibid.,169.
13.JohnO’Donohue,“Thesacraments–disappearingwells?A sketchtowardsatheologyofthesacraments,”in SpiritualityandSacramentality:TheWaySupplement 94(1999),49.
14.KarlRahner,“OntheTheologyofWorship,” TheologicalInvestigations,vol.19,FaithandMinistry(EdwardQuinn,trans.;NewYork: Crossroad,1983),143.
15.Brilioth, EucharisticFaithandPractice, 283.
16.MartinLuther,“TheAdorationoftheSacramentoftheHoly BodyofChrist”(1523), Luther’sWorks,vol.36,(Philadelphia:Fortress Press,1959),277.AllfurtherreferencestoLuther’stextswillusethe abbreviation LW unlessspecifiedotherwise.
17.Ibid.,289.
18.Luther,“TheSacramentoftheBodyandBloodofChrist–AgainsttheFanatics”(1526), LW 36:352.
19.Brilioth, EucharisticFaithandPractice,288.
20.JohnofDamascus, DeFideOrthodoxa,BookIV:13.Available at:http://www.newadvent.org/fathers/33044.htm
21.Luther,“TheAdorationoftheSacramentoftheHolyBodyof Christ,” LW 36:287.
22.HenrideLubac, CorpusMysticum:TheEucharistandtheChurchin theMiddleAges (GemmaSimmonds,trans.;NotreDame,IN:University ofNotreDamePress,2007),103
23.Iprefertheepicleticandpneumatoolgicalemphasisofthelanguageof“convocation”suggestedbyRobertTafttoS.J.thatofthecurrentlypopular“assembly”asadesignationofworshipcommunitiesthat actuallycelebratetheEucharist.SeeRobertF.Taft,“WhatDoesLiturgy Do?TowardaSoteriologyofLiturgicalCelebration:Some‘Theses’,” BeyondEastandWest:ProblemsinLiturgicalUnderstanding.Secondrevisedand enlargededition(Rome:PontificalOrientalInstitute,EdizioniOrientalia Christiana,1997),242.
24.Ibid.
25.Luther,“TheBlessedSacramentoftheHolyandTrueBodyof Christ,andtheBrotherhoods”(1519), LW 35:52.
26.Ibid.,54.
27.Augustine, TractatesontheGospelofJohn,26:13.Availableat: http://www.newadvent.org/fathers/1701026.htm
28. LW 35:54,61.
29.Ibid.,54.
30.Ibid.,51.
31. LW 36:352.
32. LW 35:54.
33.Ibid.,58.
34.Ibid.,61-62.
35.Ibid.,62.
36.Ibid.
37.Ibid.,67.
38.DanielG.Groody,“FruitoftheVineandWorkofHumanHands:ImmigrationandtheEucharist,” APromisedLand,aPerilousJourney:TheologicalPerspectivesonMigration (DanielG.Groodyand GioacchinoCampese,eds.;NotreDame,IN:UniversityofNotreDame Press,2008),303.
39.Ibid.,66.
40. LW 36:353.
41.AnselmMin, TheSolidarityofOthersinaDividedWorld:APostmodernTheologyafterPostmodernism (NewYork:T&TClark,2004),141.
42.PopeFrancis,“MessageforWorldDayofMigrantsand Refugees(2014):MigrantsandRefugees:TowardsaBetterWorld,” September24,2013.Availableat:http://www.vatican.va/holy_father/ francesco/messages/migration/documents/papafrancesco_20130805_world-migrants-day_en.html
43.NigelMorris,“World’s85richestpeoplehaveasmuch aspoorest3.5billion:OxfamwarnsDavosof‘perniciousimpact’ ofthewideningwealthgap,” TheIndependent,January20,2014. Availablehere:http://www.independent.co.uk/news/world/politics/oxfamwarns-davos-of-pernicious-impact-of-the-widening-wealth-gap-9070714. html
44.PopeFrancis,“MessageforWorldDayofMigrantsandRefugees (2014).”
45.Min, TheSolidarityofOthers,135.
46.Ibid.
47.WalterCardinalKasper, SacramentofUnity:TheEucharistandthe Church (BrianMcNeil,trans.;NewYork:HerderandHerder,2004),111.
48.NicolasBerdyaev, TheOriginofRussianCommunism (AnnArbor Paperbacks,UniversityofMichiganPress,1999),185.
49.HannahArendt, HumanCondition,SecondEdition(Chicago andLondon:TheUniversityofChicagoPress,1998),52,180.
50.HannahArendt,“CollectiveResponsibility,” Responsibilityand Judgment (JeromeKohn,ed.,NewYork:SchockenBooks,2003),157.
51.PopeFrancis,“MessageforWorldDayofMigrantsand Refugees.”
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