Eucharist

Summary

Eucharist

Eucharist

The Source and Summit: A Comprehensive Guide to the Eucharist – History, Theology, and Mystery

In the quiet dimness of a cathedral, a bell rings. Millions of people across the globe, in languages ranging from Latin to Korean, fall to their knees. In a modern auditorium with stage lighting, a guitar strums softly as a tray of small cups is passed down a row. In a smoke-filled sanctuary adorned with gold icons, a priest chants ancient Greek behind a screen. Despite the vast differences in aesthetics, theology, and ritual, these diverse groups are all participating in the single most enduring act of the Christian faith: The Eucharist.

Also known as Holy Communion, the Lord’s Supper, the Divine Liturgy, or the Mass, the Eucharist is the central act of Christian worship. It is the ritual that connects the believer to the historical event of the Last Supper and the theological mystery of the Cross. For two thousand years, it has been the glue that holds the church together and the wedge that has driven it apart.

This comprehensive guide aims to explore the profound depths of the Eucharist. We will travel back to its Jewish roots, dissect the intense theological debates that define it, walk through the liturgical experience, and examine why a piece of bread and a cup of wine remain the most controversial and revered objects in human history. This article is designed to be a definitive resource, optimized for deep understanding and discovery.

Part 1: Etymology and Origins – The Great Thanksgiving

To understand the rite, we must first understand the word. “Eucharist” comes from the Greek word Eucharistia, which translates to “Thanksgiving.” This etymology is crucial because it frames the entire sacrament not primarily as a somber duty, but as an act of profound gratitude.

The Jewish Roots: Passover The Eucharist did not appear in a vacuum. It was born out of the Jewish Passover (Pesach). The Gospels record that on the night before he died, Jesus celebrated the Passover meal with his disciples. The Passover was a memorial meal, designed to relive the night God liberated the Israelites from slavery in Egypt. It involved unleavened bread (matzah), wine, and a sacrificed lamb.

Jesus took the elements of this ancient meal and radically reinterpreted them. He took the bread, which symbolized the haste of the Exodus, and identified it with his own body. He took the cup of wine, which symbolized redemption, and identified it with his own blood, the “blood of the new covenant.” By doing so, he positioned himself as the new Passover Lamb, whose sacrifice would liberate humanity not from political slavery, but from spiritual death.

The Early Church: The Breaking of Bread In the immediate aftermath of the Resurrection, the early Christians continued this practice. The Book of Acts describes them meeting in homes for “the breaking of bread.” Initially, this was often part of a full meal called the Agape (Love Feast). Over time, to maintain reverence and order, the ritual meal was separated from the social meal, evolving into the liturgical rite we recognize today.

Part 2: The Great Theological Divide – Real Presence vs. Symbolism

If you ask a Christian, “What is the Eucharist?” the answer you get depends entirely on their denominational allegiance. The question of what happens to the bread and wine is the single most significant theological debate in church history.

1. The Catholic View: Transubstantiation For the Roman Catholic Church, the Eucharist is the “Source and Summit” of the Christian life. They hold to the doctrine of Transubstantiation. Relying on Aristotelian philosophy, this teaching distinguishes between “substance” (the reality of a thing) and “accidents” (the physical properties).

Catholics believe that when the priest speaks the words of consecration, the substance of the bread and wine changes completely into the Body, Blood, Soul, and Divinity of Jesus Christ. The accidents—the taste, smell, texture, and chemical composition—remain those of bread and wine. It is a miracle that occurs at every Mass. Therefore, for Catholics, the host is not a symbol; it is God. This is why they bow or genuflect before it and preserve leftover hosts in a Tabernacle.

2. The Orthodox View: The Great Mystery The Eastern Orthodox Church agrees with the Catholics that the bread and wine truly become the Body and Blood of Christ. However, they generally avoid the philosophical term “Transubstantiation.” They prefer to call it a “Mystery” (Mysterion). They believe the change happens not at the moment the words are spoken, but during the Epiclesis, the prayer calling down the Holy Spirit to change the gifts. They emphasize the mystical change without trying to explain the physics of it.

3. The Lutheran View: Consubstantiation / Sacramental Union Martin Luther, the father of the Reformation, rejected Transubstantiation as a philosophical invention, but he fiercely defended the Real Presence. He taught the “Sacramental Union.” He used the analogy of an iron rod in a fire. The iron (bread) and the fire (Christ) are both present. The bread remains bread, but Christ is present “in, with, and under” the forms of bread and wine.

4. The Reformed and Anglican Views: Spiritual Presence John Calvin and the Anglican tradition generally hold to a “Spiritual Presence.” They believe that Christ is present in the Eucharist, but in a spiritual manner, not a physical one. The believer feeds on Christ in their heart by faith. The bread remains bread, but the Holy Spirit uses it to convey the life of Christ to the believer.

5. The Zwinglian/Baptist View: Memorialism Huldrych Zwingli, a contemporary of Luther, argued for a purely symbolic view. He interpreted Jesus’ words “This is my body” to mean “This signifies my body.” For Baptists, Pentecostals, and many Non-Denominational churches today, Communion is a memorial service. It is a solemn mental act of remembering Christ’s death. The bread and juice are merely symbols used to focus the mind; there is no mystical change in the elements.

Part 3: The Liturgy – The Drama of the Table

Regardless of the theology, the structure of the Eucharistic service follows a pattern established in the second century, often described by Justin Martyr.

The Offertory The rite begins with the bringing of gifts. Bread and wine are brought to the altar. This symbolizes the people offering their labor and their lives to God. In the early church, this included bringing food for the poor.

The Eucharistic Prayer This is the heart of the liturgy. It usually includes:

• The Sursum Corda: “Lift up your hearts.”

• The Sanctus: “Holy, Holy, Holy.”

• The Institution Narrative: The priest or minister recounts the story of the Last Supper, repeating the words of Jesus: “Take, eat; this is my body.”

• The Anamnesis: A statement remembering Christ’s death, resurrection, and future return.

• The Epiclesis: A petition for the Holy Spirit to bless the elements.

The Communion The distribution of the elements. In some traditions, people walk forward to receive; in others, trays are passed through the pews. The manner of eating varies—some drink from a common cup (the Chalice), while others use individual small cups. Some receive the bread on the tongue, others in the hand.

Part 4: The Matter of the Sacrament – Wheat and Grapes

The physical elements used in the Eucharist are not arbitrary; they are deeply symbolic and historically regulated.

The Bread

• Unleavened Bread: The Roman Catholic Church uses unleavened wafers (hosts). This follows the Passover tradition, where leaven (yeast) was forbidden. It symbolizes purity and the haste of salvation.

• Leavened Bread: The Eastern Orthodox Church uses leavened bread. For them, the yeast symbolizes the Resurrection—the rising of life. They view unleavened bread as “dead” bread, unsuitable for the living Christ.

The Wine Historically, wine was the only acceptable matter. It symbolizes joy and the blood of the covenant. In the 19th century, particularly within the American Temperance movement and among Methodists and Baptists, grape juice was substituted to avoid alcohol. Today, most liturgical churches (Catholic, Orthodox, Anglican) insist on fermented wine, while many evangelical churches use grape juice.

Part 5: The Power of the Eucharist – Why It Matters

Why has this ritual survived for 2,000 years? Why do people still gather to eat and drink?

1. Unity and Community The Eucharist is the ultimate act of community. The word “Communion” implies a sharing of life. By eating from one loaf, the many individuals become one body. It dissolves social barriers; at the altar, the CEO and the janitor kneel side by side. It is a rehearsal for the equality of heaven.

2. Spiritual Nourishment Just as the body needs food to survive, Christians believe the soul needs the Eucharist to thrive. It is seen as “food for the journey” (Viaticum). It provides the spiritual strength to resist sin, love others, and endure suffering.

3. The Medicine of Immortality One of the earliest descriptions of the Eucharist comes from St. Ignatius of Antioch (c. 110 AD), who called it the “medicine of immortality.” It is the antidote to death. By consuming the life of the resurrected Christ, the believer is assured of their own future resurrection.

4. Thanksgiving in a Broken World In a world filled with scarcity and complaint, the Eucharist is a defiant act of gratitude. It trains the believer to view life as a gift. It is an acknowledgment that everything we have—our breath, our food, our salvation—comes from God.

Part 6: The Eucharist in the Modern World

In the modern era, the Eucharist faces new challenges and revitalizations.

The Ecumenical Challenge The fact that Christians cannot all share the same table is a source of pain. Catholics and Orthodox generally practice “closed communion,” meaning only members in full doctrinal agreement can partake. This highlights the ongoing divisions within Christianity. However, the Eucharist also drives the ecumenical movement, as the desire to share the cup motivates dialogue between denominations.

Eucharistic Adoration In the Catholic tradition, there has been a massive resurgence in “Eucharistic Adoration.” This involves placing the consecrated host in a gold vessel called a Monstrance and praying in silence before it. For modern people bombarded by noise and digital distraction, the silence of Adoration offers a profound psychological and spiritual respite.

Conclusion: The Mystery of the Meal

The Eucharist is a paradox. It is a meal, yet it is a sacrifice. It is simple bread, yet it is divine life. It is a memory of the past, yet a foretaste of the future.

For the skeptic, it is a curious anthropological ritual. For the believer, it is the heartbeat of the universe—the moment where time touches eternity and the Creator feeds his creation with himself. Whether viewed as a solemn memorial or a miraculous encounter, the Eucharist remains the central sun around which the Christian galaxy revolves, drawing billions of people into a mystery that transcends language and logic.

Frequently Asked Questions (FAQ) About The Eucharist

 

To further deepen the understanding of this central Christian sacrament, here are comprehensive answers to the most frequently asked questions regarding the Eucharist, covering theology, etiquette, and history.

Q1: What is the difference between the Eucharist, Holy Communion, and the Lord’s Supper? A: Theologically, these terms refer to the same event, but they carry different emphases used by different denominations.

• The Eucharist: Derived from the Greek for “Thanksgiving.” This term is favored by Catholics, Orthodox, and Anglicans. It emphasizes the act of giving thanks to God for the work of creation and redemption.

• Holy Communion: This term emphasizes the relational aspect—the “common union” between the believer and God, and among the believers themselves. It is used widely across both Protestant and Catholic traditions.

• The Lord’s Supper: This term is favored by many Evangelical and Reformed churches. It emphasizes the historical origin of the rite (the Last Supper) and the obedience to Jesus’ command to “do this in remembrance of me.”

• The Mass: Specifically refers to the entire Eucharistic liturgy in the Catholic Church (and some Anglo-Catholic traditions), derived from the Latin dismissal “Ite, missa est” (Go, it is sent).

Q2: What is Transubstantiation and how does it work? A: Transubstantiation is the specific doctrine of the Roman Catholic Church describing the change of the bread and wine. It utilizes Aristotelian philosophy, distinguishing between “substance” (what a thing is at its core) and “accidents” (the physical traits like taste, color, weight, and smell). According to this doctrine, at the moment of consecration by the priest, the substance of the bread and wine is completely replaced by the substance of the Body and Blood of Christ. However, the accidents remain the same. Therefore, it still looks, tastes, and digests like bread and wine, but its metaphysical reality is entirely Jesus Christ. It is considered a miracle that occurs at every Mass.

Q3: Can non-Catholics receive Communion at a Catholic Mass? A: Generally, no. The Catholic Church practices “closed communion.” This is not meant to be an act of exclusion or judgment on the person’s faith. Rather, Catholics view the reception of Communion as a public declaration of being in full union with the teachings, doctrine, and authority of the Catholic Church. Since non-Catholics do not accept all Catholic dogmas (such as the authority of the Pope or Transubstantiation), receiving Communion would be considered a false statement of unity. Non-Catholics are usually invited to come forward with their arms crossed to receive a blessing instead.

Q4: Why do some churches use wine and others use grape juice? A: For the first 1,800 years of Church history, fermented wine was universally used, as it was the drink of the Passover and necessary for preservation.

• Wine: Used by Catholic, Orthodox, Anglican, and Lutheran churches. They argue that Jesus used wine, and the symbolism of fermentation (life and spirit) is important.

• Grape Juice: The switch to unfermented grape juice began in the late 19th century, primarily in the United States, driven by the Temperance movement and the invention of pasteurization by Thomas Welch (a Methodist). Methodist, Baptist, and Pentecostal churches often use juice to avoid alcohol out of consideration for those struggling with addiction and a theological stance against alcohol consumption.

Q5: Why is the bread unleavened in some churches and leavened in others? A: This difference reflects a divergence in theological emphasis between the East and West.

• Unleavened (The West/Catholic): The Catholic Church uses wafers made without yeast (azymes). This connects the Eucharist to the Passover, where the Israelites ate unleavened bread because they left Egypt in haste. It emphasizes the Eucharist as the fulfillment of the Passover.

• Leavened (The East/Orthodox): The Orthodox Church uses bread with yeast (leaven). For them, yeast symbolizes life, rising, and the Resurrection. They argue that the Eucharist is the bread of the New Kingdom, which is alive and filled with the Holy Spirit.

Q6: How often should a Christian take Communion? A: Practices vary widely.

• Daily/Weekly: Catholics and Orthodox Christians are encouraged to attend the Divine Liturgy every Sunday, and daily Mass is available in many places. The Eucharist is the center of every service.

• Weekly: Many Anglicans, Lutherans, and Disciples of Christ celebrate Communion every Sunday.

• Monthly/Quarterly: Many Baptist and Evangelical churches celebrate Communion once a month (often the first Sunday) or once a quarter. They do this to prevent the ritual from becoming “routine” and to allow for specific times of solemn self-examination.

Q7: Is it true that Christians are accused of cannibalism because of the Eucharist? A: Yes, this was a common accusation against Christians in the Roman Empire during the first and second centuries. Because Christians spoke of “eating the body” and “drinking the blood” of the Son of Man in secret meetings, pagan rumors spread that they were engaging in cannibalism. Early Christian apologists (like Justin Martyr) had to write defenses explaining that this was a spiritual and sacramental mystery, not the consumption of a corpse.

Q8: What is Eucharistic Adoration? A: Eucharistic Adoration is a Catholic devotional practice. It involves placing a consecrated host (which Catholics believe is the Body of Christ) in a gold display vessel called a Monstrance. The Monstrance is placed on the altar, and the faithful come to pray, meditate, and sit in silence before it. It is based on the belief that since Christ is truly present in the host, one can spend time in his direct presence just as the disciples did 2,000 years ago.

Q9: At what age do children receive their First Communion? A: This depends on the tradition.

• Orthodox: In the Eastern Orthodox Church, infants are baptized, confirmed (chrismated), and receive Holy Communion (a tiny drop of the consecrated wine) all in the same service as babies. They continue to receive Communion from infancy.

• Catholic: In the Roman Catholic Church, children typically receive First Holy Communion around the age of 7 or 8, which is considered the “age of reason.” They must undergo preparation to understand the difference between ordinary bread and the Body of Christ.

• Protestant: In many Protestant traditions, there is no set age; it is left to the discretion of the parents and the child’s profession of faith.

Q10: What is “Intinction”? A: Intinction is a method of administering Communion where the bread (or wafer) is dipped into the chalice of wine and then placed in the mouth of the communicant. This allows the person to receive both the Body and Blood without everyone drinking from a common cup, which addresses hygiene concerns while maintaining the symbolism of both elements. This is common in Anglican, Methodist, and some Catholic settings.