292 of Baptism and the Eucharist. This trust is both a prerequisite for and a result of the life in Taizé and Bose (5.4). In Chapter 6, the monastics clearly envision their practice of Eucharistic hospitality as a local and temporary solution for their enduring particular circumstances. An important presupposition for their practice is the clear and unambiguous conviction that, in general, what is ‘scandalous’ is the fact that Christians are divided, not the attempts to overcome division, and especially not the desire to partake of the Eucharist together (6.1). This presupposition enables sharing the Eucharist to be a provisional solution to the particular situation of the ecumenical communities (6.2). Themonastics do not regard this temporary arrangement as an adequate and definitive solution to the question of Christian division. On the contrary, they experience their own solution as highly problematic, both for themselves and for their guests. Therefore, it can only be an intermediate step along the ecumenical path, which they nevertheless treasure (6.3). In addition, they regard their practice and communal life as a sign for the churches that Eucharistic sharing at this point is possible and fruitful and as a prophetic testimony against Christian division (6.4). Chapter 7 explores the significance of Eucharistic hospitality for the relationships of the monastics with the churches. The default position of both communities is that any member remains part of their church of origin and the monastics express a deep commitment and faithfulness towards that tradition. At the same time, the non-Catholic interviewees express a profound desire to be in concrete communion with the Roman Catholic Church (7.1). Their process has led the monastics to reinterpret the relationship between Baptismal and denominational identity. Ecumenical commitment and the experience of Eucharistic sharing has caused them to firmly prioritize the former over the latter (7.2). Through their continued commitment to their churches of origin and participation in the sacramental – Eucharistic – life of the Roman Catholic Church, the non-Catholic members of the communities de facto live in communion with both (7.3). This has caused not only them, but also the Catholic monastics, to rethink the meaning of theological concepts such as church, baptismal and denominational identity, and communion (7.4). In Chapter 8, finally, the monastics articulate some key theological considerations about the Eucharist. The form of the Eucharistic liturgy, the balance between prayers and Masses that are part of the daily routine of the monastics (most of the brothers in Taizé do not attend the daily early morning prayer and only participate in the Communion rite during the morning prayer), and the way the Eucharist is embedded in the weekly rhythm (based on the holy
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