The Bread and the Cup
I have just completed two excellent books by Catholic Theologian William T. Cavanaugh. These were:
Cavanaugh, William T. Being Consumed: economics and Christian desire. Grand Rapids, Mich: William B. Eerdmans Pub. Co., 2009.
Cavanaugh, William T. Torture and Eucharist: theology, politics, and the body of Christ. Oxford UK: Blackwell, 2005.
Both of these books were expertly and thoughtfully written. They were filled with details and illustrations which made theology tactile and practical.
Being Consumed is a harsh critique of Christendom’s acceptance of consumerism. In this work, Cavanaugh views consumerism as more than a temptation, it is a competing worldview to Christian thought. He states:
In a consumer culture we are conditioned to believe that human desires have no end and are therefore endless. The result is a tragic view of the world, a view in which there is simply never enough to go around, which in turn produces a kind of resignation to the plight of the world’s hungry people. (Kindle Loc 65).
In quoting St. Thomas Aquinas, Cavanaugh proposes that the Christian is only a steward of material possessions since God is the proper “owner of all things.” (Kindle Loc 577).
Being Consumed effectively illustrates the problem of American’s insatiable desire for more things, temporary things, and cheaper things. The author states:
“The post-Fordist economy depends on increasingly high rates of turnover, planned obsolescence, and the creation of new desires to stimulate consumption and stave off the specter of overproduction. “ (Kindle loc 719).
Very few would argue with him that this is solely a non-Christian phenomenon. He admits that the problem of consumerism has no foreseeable end in sight.
The second Cavanaugh book, Torture and Eucharist, details the relationship between the Catholic church in Chile and the Chilean dictator, Augusto Pinochet Ugarte. Pinochet’s use of torture on his own people to suppress them into submission a central point of discussion. Alongside this account is the examination of the evolution of the Chilean Catholic church that went from passive compliance to the Pinochet regime to active resistance.
Cavanaugh explains why the story out of Chile’s history books is important:
“Focusing on Pinochet’s Chile will allow us to see, lived out, a particular example of the conflict of church and state, without having to rely simply on broad generalizations about ‘the state’ as such.” (page 14).
This church-versus-state examination was timely for me. The illustration of Chile’s religious leaders initially being powerless to speak truth to the government was thought provoking. In recent weeks, Dr. Russell Moore, the President of Southern Baptist’s Ethics and Religious Liberty Commission, has been severely criticized by some Southern Baptist leaders.
During last year’s presidential campaign, Moore (an ethicist) raised questions surrounding the narrative that Donald Trump adequately represented Evangelicals. In addition to this, he has angered some by officially supporting the rights of Mosques to be built in neighborhoods where there is public opposition. He holds to the premise that an attack on the religious liberty of any group is an attack on every group.
Speaking to those who want Christianity to be given preferential treatment by our government, Moore states:
“The state must also protect citizens from the state itself. A government that can regulate worship and conscience is a government that can do anything. One can’t claim to be for ‘limited government,’ while at the same time proposing that the government be in the business of regulating worship and conscience.”
http://www.russellmoore.com/2016/06/08/religious-freedom-non-christians/
Moore would probably agree with Cavanaugh on several points, including the role of the church to speak prophetically toward government.
Both Torture and Eucharist and Being Consumed utilize the same paradigm to seek a cure for the problems identified. That paradigm is the Eucharist.
As a non-Catholic, I have participated in “The Lord’s Supper” as a way to remember the sacrifice that Christ made for us. In my experience, this ordinance was a solemn occasion only experienced about four times a year. It was serious, reflective, and Christ-centered.
Without getting into the theological arguments relating to transubstantiation, etc. Cavanaugh’s view of the Eucharist, as it related to consumerism and the practice of torture by the state, focused on the people of God (the church) as the body of Christ in the ceremony.
In other words, my Baptist understanding of the bread and the wine (aka grape juice) was focused on my personal sin and the atonement. Cavanaugh’s Catholic understanding was the unity of the church via the sacrifice of Christ.
This was a powerful concept. If that factory worker in China who dies on the assembly line floor of overwork while making cheap beanbag animals for Americans is my sister in Christ, then I mourn her death. If I mourn her death, then I want to find a solution to this problem so that no more of my sisters will die.
If the young man who is being tortured by an autocratic regime is a stranger, I may take pity. But if he is my brother, then it becomes personal. If my family members are being tortured, then I must act.
While I have different views than Cavanaugh about the bread and the cup, I believe that the gospel of Jesus Christ calls us to bring relief to the poor, the suffering, and the lost. After all, it is called “good news.”
About the Author
Stu Cocanougher
10 responses to “The Bread and the Cup”
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Thank you for your post on Moore, Stu. I’m sure he caught a lot of flack, but I agree with him and Cavanaugh.
A few years ago taxpayers around here were outraged because we had to pay for a smoking lodge for Native Americans in the prison. Personally, at first I thought it would be good thing for them not to smoke anyway – better for their health.
But we voted yes on the referendum because it seemed to be a vote for the protection of religious liberty.
I think it’s great when people well-known and respected in the Church, like Moore, speak to the culture. The Church has much to give; we shouldn’t allow ourselves to be shut out of the public square.
Beautiful post, Stu! This is why you inspire me: “If I mourn her death, then I want to find a solution to this problem so that no more of my sisters will die.” Me too. I want to better our world and provide better solutions for our sisters and brothers. Honored to be serving and learning with you.
On another note, you took communion four times a year? My Baptist roots had me taking it at the top of the month like clockwork. Now my church serves it weekly and it’s really thrown me for a loop. I have to decide when and why to take it. First world problems, I know. Any tips?
“Any tips.” I once went to a seminar on “Leadership and Change.” We were told that changes can allow organizations to rally behind the mission.
This “change” of weekly communion can do that for you. When our religion becomes comfortable, it loses it’s impact.
View it as a form of worship, just like taking up the offering is a form or worship.
In other words, my Baptist understanding of the bread and the wine (aka grape juice) was focused on my personal sin and the atonement. Cavanaugh’s Catholic understanding was the unity of the church via the sacrifice of Christ.
Your point above is similar to my Baptist background. You do this not to remember Jesus as the Servant but Jesus as the Savior. He died, didn’t he die on Calvary for you and me. (A favorite Baptist saying)
Excellent Post Stu! First, I like your use of graphics and also the video. They add to the already thoughtful post. Second, I agree when you state: “While I have different views than Cavanaugh about the bread and the cup, I believe that the gospel of Jesus Christ calls us to bring relief to the poor, the suffering, and the lost. After all, it is called ‘good news.'” I feel that both Cavanaugh’s books are calls to action, on that we can agree. Enjoyed your post Stu!
Stu, I have been frustrated by the general responses by “evangelical” leaders towards Trump’s statements, so Moore’s boldness and audacity to faithfully speak out is quite refreshing.
One of the goals of my research on the Lord’s Supper in our church movement has been to encourage more of that “horizontal” relationship in communion; that is, eating the body of Christ with the Body of Christ. It does not negate the vertical relationship (“me & Jesus”), but seeks a balance between the two that is often overlooked. Perhaps one way to bring it back into the community-focused perspective is to recognize that we never participate in communion by ourselves; even when we imagine ourselves in our little imaginary “me & Jesus” bubble, it’s in the context of a communal event. We can & do pray by ourselves, worship as individuals, and serve individually; but we ALWAYS do communion with others.
Agreed. I believe that stressing the church as the “body of Christ” is something that is often left out of Evangelical “Lord’s Supper Services.”
FYI…
http://www.npr.org/2016/12/20/506248119/anti-trump-evangelical-faces-backlash
Stu I believe that communion is both about our horizontal relationships as the body of Christ and about our vertical relationship with God. We have to hold those two in tandem as we share in this act of worship.
Stu,
I love Dr. Moore (even if I don’t agree with him on everything), and I have been so impressed by his faithfulness to speak prophetically to ‘the state’ – but maybe even more so, to speak prophetically to the institutional power of the church and even the ‘will of the people’……It seems to me that it is that kind of spirit and determination that is necessary to resist the state and/or culture (when necessary) as Christians
Yes, I too like the communal body aspect of communion and that particular emphasis.
The French word “copain” is friend/mate/companion, and it literally means someone you break bread with.