A Body Broken, A Body Betrayed: Race, Memory, and Eucharist in White-Dominant Churches. By Mary McClintock Fulkerson and Marcia W. Mount Shoop. Eugene, Ore.: Wipf & Stock, 2015. xv + 90 pp. $16.00 (paper).In A Body Broken Mary McClintock Fulkerson and Marcia W. Mount Shoop draw on their experiences as ordained ministers in the Presbyterian Church (USA) and their training as theologians to address the wounds of racism that surface around the Lord's Table. To do so, they draw on a sophisticated framework attentive to the complexity of social trauma, race, memory, and embodiment. authors debunk the dominant white narrative of the church as an inclusive, colorblind community. Indeed, the very idea of embedded in eucharistie practice does harm by ignoring the trauma caused by America's history of racism, oppression, and violence. Because the practice of celebrating the eucharist is routinely divorced from the real bodies, trauma, and memories of practitioners, create sacrament out of sameness (p. 30) and thus we lose its transformative dynamism for the present. Yet, the authors claim the Lord's Table can become a truly liberative act with flexible memory (p. 18) that gives attention both to stories of God's faithfulness and stories of tragic betrayal. By providing space in the liturgy for contemporary narratives of harm, white-dominant churches can become skilled at recognizing and naming the habits and systems that perpetuate racism and oppression. Fulkerson and Shoop provide examples of just this kind of corporate remembering, which, when practiced regularly, can to make the eucharist a template for the healing of racial wounds.While the whole book is worthwhile, A Body Broken has two outstanding chapters. In chapter 3, The Wound of Colorblindness, the authors offer an analysis of colorblind practices in white-dominant churches. They show that the language of colorblindness serves to erase distinctions, ignore histories of oppression, and bypass dissonant narratives (pp. 34-35). Whitedominant churches have been formed in colorblindness through habits that appear to be positive but serve to further entrench the dominance of white culture (p. 36). Fulkerson and Shoop explore five such communal habits in significant depth, showing how the unacknowledged wounds of racism and racialized mentalities fester beneath the surface of feigned well-being (p. 53). One example is the tendency of white-dominant churches to universalize or norm their church's culture. …