The paper sketches the ambivalences of an understanding of (holy) communion as a way of radical meal-sharing in the agape tradition. 1) The paper argues for inviting not only Christians of different denominations but people from other religions as well as non-religious people to cook, bring and share their 'soul food' with one another. 2) It uses philosophical and theological positions on hospitality and meal-sharing from a cultural anthropological perspective to outline the potential of such a practice to strengthen social cohesion in pluralist societies. 3) In a constructivist and hermeneutical perspective it sees such a practice of shared meals and hospitality known from celebrating agape(-meals) as participating in the true Sacrament of the Holy Communion. It argues for this by marking a universal tendency of embodied philanthropy in the theological and philosophical understanding of Jewish-Christian figures of thought and Biblical (meal) narratives. Additional, it relates the Christology of Holy Communion to other figures of Christological mimesis more appropriate for a Christian Sacrament that transgresses the boundary of Christian believers. 4) As a consequence, the paper also addresses and discusses five risks for social cohesion of such an understanding of communion: These five risks are a) the risk of further ecumenical division, b) the risk of an appropriation of non-Christians by their invitation to a practice that is rooted in Christology, c) the risk of classism relating communion more to aesthetics of taste and lifestyle than to a matter of nourishment and fighting famine. Furthermore, the universal approach inherent to this functional program of social peace and cohesion is in danger of d) the tribal risk, that universalism is rejected for the singularity of particularities being not offsetable with one another. This tendency becomes abysmal in e) the risk of exclusivity that can lead to an othering and breaking the peace of fellowship at the table.