Come, Let Us Eat Together
Ed. George Kalantzis and Marc Cortez
InterVarsity Press, 2018. 252pp.
Essay collections can be a tricky matter to balance well. At times, even the b
est of collections (see, for instance, my review of The Blackwell Companion to Christian Ethics, ed. Hauerwas and Wells) can drag if one reads them cover to cover, simply because one covers the same materials in different formats from different voices. The same can easily be said of essay collections that are, in essence, the collected works of symposia, as the Wheaton Theology Conference and its correlated IVP book series are.
But Come, Let Us Eat Together drew me in. Maybe it was the incredible diversity of the writers (= speakers), or the panoramic insight of the varied angles, or, even, (and this surprised me the most) the sense that even at a conference with pre-prepared talks and papers, the interlocutors were engaging with the speaker or writer before them.
And that is how it should be! When one covers the topic of “Sacraments and Christian Unity,” navigating the tricky lines between sacramental theology / ecclesiology on the one end and eschatology / ecumenism on the other, one would hope that each essay and each author would be “speaking” with one another. That, after all, is a crucial essence to the modern ecumenical movement.
Talking Together, Eating Together?
Of course, talking together, an essay collection from a conference with Catholic and Orthodox, Reformed and Anglican, Lutheran and (Ana-)baptist, is, as the essays assert, not enough. The chief question is: Can we share the table with one another?
Here the essays portray a vast array of views. Cherith Fee Nordling’s essay on the ascension of Christ, on the one end, gives a positive, eschatological assertion on the essential nature of the Church as unified; so too Paul L. Gavrilyuk’s (surprisingly) optimistic essay on the same theme from an Eastern Orthodox perspective. But Fr. Thomas G. Weinandy’s address of the topic from the Roman Catholic end of the conversation is less optimistic, observing some of the crucial fault-lines between the “orthodox episcopal” churches (i.e. the RCC and EO) and the Protestant churches; and Marc Cortez’s incredibly helpful discussion on the history of Baptist views on sacrament concludes with similar difficulties.
It might be easy, especially for someone like myself who has emerged from Pentecostal free-church traditions, to say that doctrine ought not separate us at the table. What is perhaps most surprising throughout Come, Let Us Eat Together is how relatively small the problem of doctrine is in comparison to other, largely ecclesiological, problems. With only a few exceptions, the conversation on transubstantiation versus Sacramental Union (the Lutheran view) versus real presence is glossed over very lightly. Far deeper is the historical realities and ecclesial distances between the various wings of the Church.
And, as a result, the argument against open communion is, to my surprise! (being a lifelong open communionist), robust and reasonable and, at the end of the day, uninterested in doctrinaire authoritarianism. The historic relationship between baptism and Eucharist, for instance, cuts to the core of most sacramental debates (Cortez touches on this from the Baptist end, and so does Kalantzis from an early Christian historical lens). The question of the episcopacy and whether it descends from the apostolate also emerges as a central theme (one that Veli-Matti Kärkkäinen tackles valiantly in his essay). It turns out, and this has been an interesting surprise to me, that open communion is not as gracious or mindful or, even!, ecumenical as its proponents might say. The whole topic is far more complex; extending the right hand of grace and mercy to the disparate parts of the Christian Church might actually look more like learning the various wings’ views and traditions and honoring them. (InterVarsity actually does this actively at their Urbana conference, where Catholics and Lutherans are invited to join in the time of prayer at communion, knowing that many would bow out from full participation.)
Overall, Come, Let Us Eat Together is a fantastic volume on a particularly tricky subject. The wisdom of this particular set of authors, their diversity both externally (i.e. from different traditions) and internally (i.e. within a given tradition) provides the unique ecumenical balance necessary for accomplishing a book like this. And Kalantzis and Cortez, as editors, have done an excellent job of preserving the “conference” feel in the essays, even in the transition to print; the essay-writers “speak” with one another. Even the less intriguing essays contribute to the overall polyphony of the Church, and one can sense underneath this polyphony there is a powerful, supernatural work of God’s Spirit that will, before the end, bring all His people together again as one flock under one shepherd.
May it be so.
I would like to thank InterVarsity Press for sending me a review copy of this work. As with all these reviews, I was not required to write a good review, and all the opinions expressed within are my own.