‘For the early Christians the ceremony of the breaking of bread – the Eucharist – was intimately connected with the sharing of bread. It was not a mere formalist ceremonial. The Eucharist signified sharing. It also brought about what it signified. The rite and the reality were intimately linked. The symbol was for real. They tried to practise what they professed. We have seen how the early Christian groups shared what they had so that there was no one in need.
For Jesus too the last supper, the first and inaugural Eucharist, was closely associated with his selfgiving. He gave bread and wine saying “this is my body”; “this is my blood”. This was not merely a symbol, rite or ceremony. He said that he was giving himself – his life – for his people. He then gave a new commandment “love one another; as I have loved you, so you are to love one another. If there is this love among you, then all will know you are my disciples…” He enjoined them to love even their enemies. For Jesus the Eucharist was a supreme act of concern for others; of sharing; of community. His own body was being broken and his blood shed. He was not merely giving bread, or a bit of property; he gave his life for the liberation of others. He was killed because he championed justice, the truth, the poor and the exploited. He took an unflinching stand against injustice, deception and the exploitation of the poor and the weak. Like the bread that he broke and gave his disciples, his body was to be broken, scourged and crucified by the powerful of the day and their agents. The Eucharist signifies this being broken for others. His sacrifice was the supreme one of offering his blood up to the last drop for his cause. He endured immense and intense suffering of mind and body to bear witness to his message that God is love, and love demands justice and truth.
If the Eucharist is lived by those who celebrate it, sharing will have to be practised by them. This is a primary requisite of the Eucharistic community or Church. Since love is to be for all, sharing must also be with all others too. The Eucharist is anti-individualistic. It is not compatible with a philosophy of selfish profit maximization for persons or private groups. The Eucharist cannot really co-exist with vast gaps of wealth and misery. This would be a mockery of Jesus and his life message.
The Eucharist does not indicate a mode of production or a form of social organization. But it does demand effective sharing in freedom. In this sense the Eucharist relates better to an effectively socialistic society. No one should be in need. All things should be for the needs of all. Self sacrifice must be prior to selfishness and acquisition of things for oneself. Since the Eucharist demands that we live for others, how much more does it not demand that we should work for them. If our life has to be given for others in truth, love and justice, how much more does it not demand that property be for all. Thus the Eucharist emphasizes basic values which are closely related to the ideals and priorities of a socialistic way of life.
The Eucharist and the profit maximization of Capitalism are incompatible. The Eucharist cannot be meaningfully celebrated by persons who spend lavishly on themselves – as in the first class hotels, while others live off the dust bins close by. At least the Eucharist should impel them to strive hard to change such a situation. Otherwise their lives would be like that of the Pharisees and scribes whom Jesus condemned categorically’.
– Tissa Balasuriya, Eucharist and Human Liberation (Colombo: The Centre for Society and Religion, 1977), 50–51.