George Hunsinger, The Eucharist and Ecumenism: Let us Keep the Feast (Current Issues in Theology; Cambridge: Cambridge University Press), x + 350 Pps., $29.99.
George Hunsinger is Hazel Thompson McCord Professor of Systematic Theology at Princeton Theological Seminary. He is author of Disruptive Grace: Studies in the Theology of Karl Barth (2000) and How to Read Karl Barth: The Shape of His Theology (1991). Noting that the theology of the eucharist has long been the subject of heated debate, particularly since the Reformation, Hunsinger builds on – perhaps even goes beyond – both Barth and Thomas F. Torrance to construct an ecumenical theology based on the eucharist in this title. With the aim of fostering ecumenical convergence, he addresses three issues dividing the churches about the eucharist: the real presence of Christ, the eucharistic sacrifice, and the ordained ministry. In what follows, salient points of the text shall be highlighted.
At the onset, Hunsinger proffers seven guidelines for the ecumenical theology proposed in the book, all worthy of repeating, and which could be generalized to other ecumenical endeavors: 1) divisive views, particularly false contrasts, should be abandoned; 2) no tradition should be asked to abandon the fundamentals of their profession; 3) misunderstandings of the past should be dealt with and eliminated insomuch as is possible; 4) however this does not mean that legitimate differences should be glossed over; 5) acceptable diversity should be both enunciated and expanded; 6) visible unity should be attempted to the extent that no compromise occurs; and 7) no one tradition should be expected to capitulate to another one (9–10). Fleshing these principles out in the course of the book, Hunsinger shows how the Reformed tradition can be brought close(r) both Roman Catholic and Eastern Orthodox without compromising Reformed essentials in the process.
In the first part of the book, Hunsinger gives an ecumenical proposal regarding the real presence of Christ in the eucharist. Noting that Orthodox theology allows but does not require transubstantiation, actually teaching transelementation instead, Hunsinger points out that pieces of the transelementation view exist in the writings of Luther, and that the teachings of Calvin could be easily adjusted so as to allow for it. Thus, he contends that the acceptance of a transelemental view of the eucharist could well fit within the acceptable diversity of Reformed teaching. The second part of the book focuses on the theme of the eucharistic sacrifice, and notes that whereas Zwingli, Luther and Calvin were not unaware that the idea of the ‘repetition’ of Christ’s sacrifice occurring at the eucharist was officially rejected by the Roman Catholic Church, they nonetheless doubted that was the case and thus argued for a mere symbolic representation of the eucharist vehemently. Oddly, Hunsinger stipulates that in fact much of what the RCC in fact teaches about the eucharist can be found in the writings of Calvin, and could even be allowed (with qualification) by Luther. In drawing from Reformed theologians like B.B. Warfield, Torrance, and Max Thurian, Hunsinger shows that the way has been proverbially opened to revitalize the Reformed tradition with regard to the paschal aspect of the eucharist.
Part three addresses the eucharistic ministry, which also is a point of much contention between the Protestant churches and the RCC/Orthodox communions. Personally, as a minister within the broadly Wesleyan-related church, I find this part of the book to be the most illuminating – and affirming – of the lot. First, he addresses – and somewhat dismisses – the RCC judgment that Protestant eucharistic ministry is defective (192–97). Then, he deals with five questions of Protestant ministry that are disputed by the RCC, coming down on the side of Protestantism each time, although conceding that it may have to refine its view through the dialog. Indeed, he affirms that Protestants have the 1) authority to ordain; 2) the eligibility to be ordained. He goes to contend that 3) the ontological and functional elements of ordination are fully present in Protestant ordinands, and proposes that 4) Reformed churches move toward seeing the moderator of presbytery as ‘bishop-in-presbytery’ so as to remove the impasse between RCC and Reformed views of the offices of ministry (209). As a fifth affirmation, Hunsinger states that witness, worship, and service are the main constituents of the function of ordained ministry.
The constructive portion of the book concludes with part four, covering aspects of the eucharist as it relates to social responsibility. Therein, he defends Niebuhr’s famous typology of Christ and culture, and also discusses the relation between the eucharist and peace. His detailed concluding chapter summarizes and clarifies the argument as a whole and explains how the ecumenical theology proposed in the book could lead all the churches of Christ closer to full communion regarding the eucharist. While a Protestant theologian in the Reformed tradition, Hunsinger brings Eastern Orthodox views into his discussion herein. He also discusses the social significance of the Eucharist. All in all, this title demonstrates Hunsinger’s profound respect for T.F. Torrance, as many of the elements found herein, such as transelementation, Eucharistic sacrifice, the dimension of depth, and the paschal mystery, have their origin in the work of Torrance. Fittingly, the title is dedicated to his memory. I recommend it without hesitation to those interested in ecumenical theology generally, and those with a heritage in Reformed theology specifically.
Bradford McCall, Regent University, Virginia Beach, VA.