THE EUCHARIST AND ECUMENISM. LET US KEEP THE FEAST
Georg Hunsinger: The Eucharist and Ecumenism. Let us keep the feast.
Cambridge, Cambridge University Press, 2008
x, 350 pages
(Current issues in Theology)
This is one of the best books I ever read about the Eucharist in
ecumenical context. The author from the Reformed (Calvinist) Tradition impresses by his
profound knowledge of all great Christian traditions.
He opens with a highly
interesting Chapter (Introduction) about ecumenical theology as such, in which he develops a
method, how ecumenism should operate in order to be successful, that's to say lead to unity.
Two of the important principles are especially noteworthy: no single church should be compelled
to compromise "on essentials"; it is important to elaborate those aspects (theological
opinions) in the various traditions, which though not shared by all, are not church-dividing
either, so that they can be left to the single churches, without imposing them on others.
Especially this second principle will be used in the following chapters.
Part I is about Presence and Transsubstantiation. In this regard the
author tries to elaborate an alternative position, how Transsubstantiation could also be seen
in order to be then acceptable to more churches, viz. as "Transelementation", a notion probably
coined by Peter Martyr Vermigli (cf. 74-75). Here, as well as at some other places, the author
gives proof of his special ability to make precise and clear distinctions and to put them into
a well-organized and understandable scheme. The notion "Transelementation" enables him to give
sense to Eucharistic reservation, also from a Reformed point of view (cf. p. 84-85).
Part II is about Sacrifice. It seems that in this regard much more
agreement is possible or even actually present than we usually assume. At least that is the
conclusion of the many detailed investigations into this issue. Eucharist as sacrifice of
praise, in one form or another even the effectiveness even now of Christ's one and single
sacrifice. The sticking point is ecumenically speaking rather the issue of ministry: Christ
should remain the sole and single 'saving subject', the presider or priest being at the utmost
'acting subject' (cf. p. 168-169). Categories like Pascha, Anamnesis or Memorial and Epiclesis
are important in order to safeguard the unique authority of God and Christ and to pave the way
for a real and actual sense of sacrifice for us now.
Parts I and II are the richest and best documented ones in this book
and offer a wealth of suggestions for ecumenical dialogue on the Eucharist, as well as for all
Eucharistic theology.
Part III on Eucharist and Ministry elaborates the differences
regarding ministry in the various traditions, where it seems that the criticism "defectus" made
by Catholics could be acceptable even to Reformed Christians, at the condition that it be
applied in an eschatological sense to all traditions. Interesting to see, how the author also
works towards having his own Reformed tradition accept somehow the necessity of ordination by
bishops (so: of having bishops as well) (cf. p. 211). Equally interesting to see how he deals
with the classical opposition between over-accentuating the Word on the Reformed side, and
over-accentuating mediation and sacrament on the Catholic side. Follows a long list of
questions about Eucharist, Ministry and other ecumenical problems such as the Filioque, the
Pope and apostolic Succession, where he in a very suggestive way manages to show in various
directions openings as well as needs for correction. This part closes with the issue
'ordination of women'.
Part IV about Eucharist and Social Ethics is, according to me, the
weakest part of the book, though interesting and important insights are presented and developed
here as well. The author reflects mainly around some key figures (Athanasius, Anselm) in his
endeavor to refute some current criticism of the "Nicene Churches" as being inherently
anti-ethical or anti-social. The notion of "Nicene Churches" in this sense was something new to
me.
The book finishes with a list of proposals as regards the main
issues in ecumenical dialogue on the Eucharist, to which the conclusions of the foregoing
investigations nicely flow together (cf. p. 313-326). The addressee here is the author's own
Reformed Tradition. In a consistent and conclusive way he lists, where and how this tradition
should change its view on certain issues, but also how it can do so on the basis of its own
theological background; where agreement or convergence with other churches is at hand; and last
but not least what the Reformed Tradition has yet still to clarify for itself. Here is rich
material for further reflection.
Interesting to see, how the author opposes sometimes certain
theological trends, especially in Protestantism, which according to him risk watering down the
substance of Christian Faith by trying to dissolve it in general ideas or philosophy.
In short: a book worthwhile to study. For Catholics especially it
offers a wealth of insights into the highly differentiated Reformed Protestant Tradition, which
we normally have not available in this way.
Hans van Schijndel s.s.s., Rome