“The Eucharistic body…mediates to us Christ’s current or ascended embodiment liturgically and cosmically, under the accent of the divinity and new creation.  Communion replicates in objective reality the communion we have with him non-objectifably through the Spirit.  The bodies of those in need, in whom Christ is present to us…mediate the ascended body under the accent of its humanity and particularity: that which is shared with us. …Through the primary ecclesial mediations, the one liturgical and the other caritative, and all their analogues, the ascended body always retains the power to ‘disrupt us’…pushing urgently and disruptively into the ‘everyday’ of our ordinary lives.  And this disruption too is a way in which the ascended body claims us for its own.  In Church, in its most fundamental dimension, we are taken up into the urgency of love which is the Father’s own presence to the Son, and which defines his bodily existence for us as itself sending and self-giving: made real for us by the Spirit in the actuality of our sensible living.  And so we too, as another fundamental sign of the Church, become, without ever being able to see it for ourselves, a further mirroring or mediation of that ascended body: and a new realization for others of the unfolding creativity of its divine life.”

–Oliver Davies, “The Interrupted Body”, in Transformation Theology: Church in the World, Oliver Davies, Paul Janz, and Clemens Sedmak, eds. (Edinburgh: T&T Clark, 2007), 56-57.