We Christians are a people divided by what unites us. We believe that God has, through the body and blood of Jesus Christ, made us one people, but how the Eucharist works to make us one with God and one another has been one of the most divisive points of conflict between Christians, particularly since the Reformation.
I grew up on a sterile communion ritual: Jesus’ flesh was never mentioned. There were neatly cubed pieces of white bread and silver thimblefuls of grape juice, but we did not talk about the blood. On Christmas and Easter the deacons wore tuxedos as if they were distributing hors d’oeuvres at a cocktail party.
Sara Miles describes herself as an unlikely candidate to walk into St. Gregory’s Episcopal Church in 1999 at the moment when the congregation was receiving communion. With little knowledge of what she was doing, the secular-minded lesbian journalist took communion herself and realized that she was hungry.
When I visited the Cathedral of the Icon of Kazan in St. Petersburg, Russia, a crowd was lined up waiting for a closer look at the storied image of Our Lady of Kazan, one of the most revered icons in Russia. After watching the scene for a while, I decided that two kinds of people were in line. Some were tourists, there for a quick look at the icon.
All the elements of worship have led us here, to the Eucharist, or communion table. Now a reshaping of human society begins. Just as the bread and wine are offered, transformed and received, the congregation—and through it the whole creation—is offered, transformed and received by God.
Chang Lee survived two brutal wars in his mother country, Korea. He lived through the dangers posed by Japanese bombs, Chinese howitzers, North Korean minefields and American carbines. But he did not survive an encounter with a mugger in the hallway of his own apartment in the U.S. He was brutally stabbed, and died at the age of 80. Chang Lee’s family were members of the parish I served in Queens.