The Sign of Unity and the Bond of Charity: On the Eucharist as a “Taskmaster” in the Context of Global Migration

What does the Eucharist—seen as the source and summit of Christian life and the “meeting‐point on which all the issues of theology converge” (Y.Brilioth) have to do with migrants and refugees? Regardless of how we celebrate the Eucharist, we all have to negotiate ways of living together within the interdependent destiny of globalization. Precisely within this global conviviality, the sacramental and mystical radicalism of unity and love that Martin Luther advocated in his eucharistic theology invites serious consideration but also equally serious contextualization.     

Eucharistic priority in Hilary of Poitiers' trinitarian theology: a critique of contemporary approaches to divine–human communio

The notion of koinonia or communio is at the heart of contemporary ecclesiology, and trinitarian theology has become its necessary presupposition. This article argues that the way many contemporary theologians have envisaged this link between divine and human communion is deeply problematic. Hilary of Poitiers was the first theologian of communio, and he offers a bold critique of contemporary discussions. Hilary gives eucharistic priority to trinitarian theology, that is, there is a movement from Eucharist to Trinity in his thinking on the relation between divine and human communion. A retrieval of Hilary's eucharistic priority in trinitarian discourse can provide constructive avenues in trinitarian theology which avoid the anthropocentric tendencies of contemporary social doctrines of the Trinity and reject the misdiagnosed problem of trinitarian ‘relevance’ in current discussions. Such a retrieval recovers trinitarian doctrine as a practised, performed reality, lived out in human communio itself through the eucharistic life of the Church.     

Whose Eucharist? Eucharistic Identity as Historical Subject

Through the experiences of a medieval historian and the experiences which have led to her engagement with the Eucharist in the Middle Ages this paper traces some of the ways in which medieval people assumed or discarded identities through their relationships with the Eucharist. The many ways in which the image encompassing an incarnate God in a wheaten disc allowed individual and groups to assert selfhood, difference and specificity are considered through examples of liturgical, mystical and theological relationships, articulations, of the Eucharist. The centrality of Jews as affirmers of Eucharistic truth in late medieval culture through the rejection and violence attributed to them is offered as a necessary facet of the Eucharist's suggestive possibilities. Eucharist is shown as a symbol of interiority and intrinsic value, opposed to Jewish literality and misrecognition of value, ideas which created a link between talk about the Eucharist and discussion of usury. Lastly, some of the historical interests of Jewish writers in the historical links between Jews and the Eucharist are explored.     

Eucharist: metaphysical miracle or institutional fact?

Presence as ordinarily understood requires spatio-temporal proximity. If however Christ’s presence in the Eucharist is understood in this way it would take a miracle to secure multiple location and an additional miracle to cover it up so that the presence of Christ where the Eucharist was celebrated made no empirical difference. And, while multiple location is logically possible, such metaphysical miracles—miracles of distinction without difference, which have no empirical import—are problematic. I propose an account of Eucharist according to which Christ is indeed really and objectively present in the religiously required sense, without benefit of metaphysical miracles. According to the proposed account, which draws upon Searle’s discussion of “social ontology” in The Construction of Social Reality and The Making of the Social World, the presence of Christ in the Eucharist is an institutional fact. I argue that such an account satisfies the requirements for a real presence doctrine.     

The CARE System in Its Importance in Dealing with Today's Crises1

The CARE system is a gift from Mother Nature, we have it in our biological heritage; it enables us humans—as a basic gift—to help each other in a large, life-serving context, and thus also to counterbalance destruction. It is about a basic human ability, linked to typical behaviour, but also about a basic human need for connectedness. In this paper, I would like to show how the CARE system can be activated as a collective attitude. The CARE system is strengthened by positive emotions. We are currently being affected by many crises and this triggers fear. How can we deal with this better? Fear is countered with hope and the associated positive emotions such as joy, awe, kama muta and others. These emotions and feelings can be consciously encouraged and placed alongside the feelings of fear. But also, when we share the feelings of grief with each other, it triggers an attitude of CARE. We can grieve together for the various experiences of loss that we go through—but we can also imagine together how we envisage a future that is worth living for everyone. An attitude in the sense of CARING has been practised in friendship for thousands of years. It would therefore be possible to move away from an attitude of competing and outdoing, to an attitude not only of recognition, care, and solidarity in human interaction, but also in our connection with nature.     

“You Must Follow Our Belief or Else You Can't Receive God”: Constructing a Sexual Bi/Theology of Eucharist

Embodied experiences and insights of LGBTQ persons can challenge and contradict grand metanarratives of sacramental theology that exclude and/or censure these persons. Through a theological investigation of the narratives of Vincent, a 26‐year old Malaysian, I examine the dynamics of his self‐identifying as bisexual and Roman Catholic in relation to his perception of the Eucharist. Drawing from his narratives and aided by the theologisings of Marcella Althaus‐Reid, Andrea Bieler and Luise Schottroff, I explore alternative ways in which the Eucharist can be imagined for LGBTQ Christians.     

Book Reviews

Book reviewed in this article: John D. Zizioulas, Eucharist, Bishop, Church: The Unity of the Church in the Divine Eucharist and the Bishop during the First Three Centuries, transl. Jérôme Cottin et Jean‐Nicolas Bazin, Vers un christianisme virtuel? Gail Ramshaw, Treasures Old and New: Images in the Lectionary Thomas K. Carroll, Wisdom and Wasteland: Jeremy Taylor in His Prose and Preaching Today     

John Henry Newman on the presence of God in the Eucharist; an inspiration for reflecting on the truth of dogma1

John Henry Newman is known for his consistent, coherent, and sincere thought on the questions of faith that were important to him and his communities. Newman shares philosophical and theological reflections in many works, such as, a complex analysis of philosophical and theological aspects of faith and a subtle articulation of infallibility. Yet, Newman provides relatively little on the Eucharist. As a Tractarian, Newman raises the philosophical issue of presence in the Eucharist, distinguishes between local and real presence, and articulates his faith in the latter. As an Oratorian, Newman does not write a treatise on the Eucharist. Instead, Newman's thoughts on the Eucharist are mostly contained within prayers, devotions, meditations, and some passing commentary on the liturgy, rites, and practices of the Roman Catholic Church. Through a close reading of these texts, it is suggested that Newman provides a case study for the reflecting on the truth of dogma because of his incisive articulation of the sacramental presence of God in the Eucharist and his response to the use of the philosophical notion of transubstantiation.     

Systematische Überlegungen zu Husserls Einstellungslehre

In this paper I sketch a systematic reconstruction of Husserl’s fundamental concept of “attitude”. I first explore Husserl’s account with respect to the three faculties of intellect, will, and emotivity [Gemüt], which also define the three basic kinds of attitude. The attitude assumed by the subject plays at this level the important role of articulating and unifying, according to an overall direction, various underlying moments of a complex act. I then focus on the specific intellectual, viz. cognitive attitudes and highlight the difference between the naturalistic attitude (which characterizes the natural sciences) and the personalistic attitude (which characterizes the human sciences). I then consider the notion of the natural attitude and argue that the personalistic attitude represents the systematic core of it. The natural attitude may be defined as the human attitude, i.e., as the attitude in which subjects posit themselves exclusively as human subjects belonging to the world, which is itself unceasingly posited as being. In the final part of the paper I explore the function of the phenomenological reduction insofar as it opens up a possibility of self-understanding that breaks with the natural, human self-apprehension and discloses subjectivity in its transcendental dimension. This opens up a radically new attitude, the phenomenological, which should not be confused with a first-person perspective within the framework of the natural attitude.     

LITURGICALLY TRAINED MEMORY: A READING OF SUMMA THEOLOGIAE III.83

Drawing on Ciceronian rhetorical tropes, Thomas Aquinas treats the rite of the Eucharist in terms of the classical ars memoriae. The Eucharist, for Aquinas, is the schooling in desire whereby we are trained to order the associations of our memory to their proper objects in terms of their relations to God. He thus conceives of the liturgy of the Mass as rhetoric proper, which truly teaches, moves and delights. Since memory is the condition of all thought, as both Thomas and Augustine claim, the Eucharist is the “site” of all theological production, and therefore the liturgy is the art of memory of which all other similar arts are derivative.     

Agency and Human Rights

What grounds human rights? How do we determine that something is a human right? James Griffin has persuasively argued that the notion of agency should determine the content of human rights. However, Griffin's agency account faces the question of why agency should be the sole ground for human rights. For example, can Griffin's notion of agency by itself adequately explain such human rights as that against torture? Or, has Griffin offered a plausible explanation as to why one should not broaden the ground for human rights to include other elements of a good life such as freedom from great pain, understanding, deep personal relations, and so on? These concerns have been raised regarding Griffin's agency account, but in his new book, On Human Rights, Griffin has offered new arguments in support of his view that agency is the sole ground for human rights. In this paper, I examine these new arguments, and I argue that Griffin's arguments are ultimately unsuccessful.     

Transformation: Psychoanalytic and Eucharistic

This paper will explore parallels between Eucharistic and psychoanalytic transformation. Its objective will, in part, challenge the assumption that Eucharist constitutes a concrete and material reality, insular and devoid of symbolism; indeed, offering similarities to the psychoanalytic concept symbolic equation. It will be argued that Eucharist must be understood in context to its transformation within the community of believers, a relationship that offers accord to the transformation within the psychoanalytic relationship. Moreover, parallels between ultimate truth and divine mystery will be examined using the Bionian concept O.     

GETTING UNDER MY SKIN: WILLIAM JAMES ON THE EMOTIONS, SOCIALITY, AND TRANSCENDENCE

“You are really getting under my skin!” This exclamation suggests a series of psychological, philosophical, and metaphysical questions: What is the nature and development of human emotion? How does emotion arise in social interaction? To what extent can interactive situations shape our embodied selves and intensify particular affective states? With these questions in mind, William James begins to investigate the character of emotions and to develop a model of what he terms the social self. James's studies of mimicry and his interest in phenomena now often investigated using biofeedback begin to explain how affective states develop and how it might be possible for something to “get under one's skin.” I situate these studies in the history of psychology between the psychological schools of structuralism and behaviorism. More important, I suggest continuity between James's Psychology and recent research on mirror neurons, reentrant mapping, and emotional mimicry in the fields of clinical psychology and cognitive neuroscience. This research supports and extends James's initial claims in regard to the creation of emotions and the life of the social self. I propose that James's work in the empirical sciences should be read as a prelude to his metaphysical works that speak of a coordination between embodied selves and wider environmental situations, and his psychological studies should be read as a prelude to his reflections on spiritual transcendence.     

The critique of pure phenomenology

The topic of this paper is phenomenology. How should we think of phenomenology – the discipline or activity of investigating experience itself – if phenomenology is to be a genuine source of knowledge? This is related to the question whether phenomenology can make a contribution to the empirical study of human or animal experience. My own view is that it can. But only if we make a fresh start in understanding what phenomenology is and can be.     

The future of optimism

Recent theoretical discussions of optimism as an inherent aspect of human nature converge with empirical investigations of optimism as an individual difference to show that optimism can be a highly beneficial psychological characteristic linked to good mood, perseverance, achievement, and physical health. Questions remain about optimism as a research topic and more generally as a societal value. Is the meaning of optimism richer than its current conceptualization in cognitive terms? Are optimism and pessimism mutually exclusive? What is the relationship between optimism and reality, and what are the costs of optimistic beliefs that prove to be wrong? How can optimism be cultivated? How does optimism play itself out across different cultures? Optimism promises to be one of the important topics of interest to positive social science, as long as it is approached in an even-handed way.     

The World in a Wafer: A Geography of the Eucharist as Resistance to Globalization

This essay explores Eucharist as resistance to late-capitalist "globalization." Globalization is often touted as the first true realization of catholicity. Globalization is seen as the demise of the nation-state which has caused so much division among peoples. In contrast, I argue that globalization does not signal the decline of the nation-state but the perfection of the modern state's subsumption of local communities under the universal. True catholicity is based in the practice of the Eucharist, which realizes a universal communion but does so only in local Eucharistic communities, thus overcoming the dichotomy of universal and particular.     

A model of dual attitudes

When an attitude changes from A1 to A2, what happens to A1? Most theories assume, at least implicitly, that the new attitude replaces the former one. The authors argue that a new attitude can override, but not replace, the old one, resulting in dual attitudes. Dual attitudes are defined as different evaluations of the same attitude object: an automatic, implicit attitude and an explicit attitude. The attitude that people endorse depends on whether they have the cognitive capacity to retrieve the explicit attitude and whether this overrides their implicit attitude. A number of literatures consistent with these hypotheses are reviewed, and the implications of the dual-attitude model for attitude theory and measurement are discussed. For example, by including only explicit measures, previous studies may have exaggerated the ease with which people change their attitudes. Even if an explicit attitude changes, an implicit attitude can remain the same.     

'Between the Brutely Given, and the Brutally, Banally Free': Von Balthasar's Theology of Drama in Dialogue with Hegel

Von Balthasar's theological dramatic theory is deeply indebted to Hegel, especially to Hegel's distinction between epic, lyric and dramatic genres. He criticizes the Hegelian identification of divine with human freedom and argues that analogy alone can express the fact that God's freedom is 'ever greater'. But his Hegelian tendencies corrupt his use of analogy and incline him to generalize and impose resolution on patterns of divine-human relation (especially in his Marian theology of the Church). His readings of Shakespeare and Scripture reflect the same tendencies. Thus von Balthasar fails adequately to respect what is existential and open-ended. This is confirmed in his treatment of the Eucharist. It indicates a deficiency in his theodramatics, and the need to develop his project using a different and less Hegelian dramatic theory.     

LIFE AND MEANING

This paper addresses an apparent tension between a familiar claim about meaning in general, to the effect that the meaning of anything owes to its place, ultimately, within a ‘form of life’, and a claim, also familiar, about the meaning of human life itself, to the effect that this must be something ‘beyond the human’. How can life itself be meaningful if meaning is a matter of a relationship to life? After elaborating and briefly defending these two claims, two ways of amending and thereby reconciling them are considered and rejected. These ways involve either spiriting away the issue of life's meaning or encouraging unwelcome metaphysical views. The author then argues that, rather than remove the tension between the two claims, each should be viewed as expressing an aspect of a delicate metaphysical position. This position is distinguished from ones, like transcendental idealism and constructivism, with which it might be confused, and is then related to Daoist and Zen thought and to the later philosophy of Heidegger. Crucial to the position is the proposal that the ‘beyond the human’ which enables life to be meaningful is both ineffable and ‘intimate’ with life itself.