Communion

Summary

Communion

Communion

The Common Table: A Comprehensive Guide to Holy Communion

In the tapestry of Christian practice, there is one thread that runs through nearly every denomination, culture, and century. It is a ritual that involves the simplest of elements—bread and wine—yet carries the weight of the profoundest mysteries. It is known by many names: The Lord’s Supper, the Eucharist, the Divine Liturgy, the Mass, and the Breaking of Bread. But perhaps the most intimate and relational title is “Communion.”

The word itself, derived from the Latin communio, implies a “sharing in common” or “mutual participation.” It suggests that this act is not merely a vertical transaction between a believer and God, but a horizontal bonding agent that knits a community together. In an age of digital isolation and fragmented societies, the ancient practice of gathering at a table to share a meal remains a radical act of unity.

This comprehensive guide explores the depths of Holy Communion. We will journey through its historical origins in the upper rooms of Jerusalem, dissect the theological nuances that have both united and divided empires, examine the diverse ways it is practiced today, and reflect on its enduring spiritual power. This text is designed to be the definitive resource for understanding this sacred meal.

Part 1: The Origins – From Ancient Shadows to the Upper Room

To truly understand Communion, one cannot simply start with the Christian church. One must look further back into the ancient Near East, where a meal was never just a mechanism for fueling the body. In the ancient world, eating with someone was a sign of covenant, peace, and acceptance. To break bread was to share life.

The Passover Foundation The direct ancestor of Christian Communion is the Jewish Passover (Pesach). For centuries, the Israelites celebrated the meal of the lamb, unleavened bread, and bitter herbs to commemorate their liberation from slavery in Egypt. The bread symbolized the haste of their flight (no time for yeast to rise), and the wine symbolized the joy of redemption.

It was within this context that Jesus of Nazareth gathered his twelve disciples in a secluded room in Jerusalem. The Gospels recount that “while they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, ‘Take and eat; this is my body.'”

This moment, known as the Institution of the Lord’s Supper, was a radical reinterpretation of a 1,500-year-old tradition. Jesus took the elements that pointed backward to the Exodus and reoriented them to point forward to his own death. The bread was no longer just the bread of affliction; it was his body. The cup was no longer just the cup of redemption; it was the “blood of the new covenant.”

The Apostolic Age In the immediate aftermath of the resurrection, the Book of Acts tells us that early believers devoted themselves to “the breaking of bread.” Initially, this was likely a full meal, known as the Agape or Love Feast, held in homes. It was a time of social leveling, where masters and slaves ate the same food at the same table. Over time, as the church grew and abuses of the meal arose (as admonished by Paul in 1 Corinthians 11), the ritual portion was separated from the full meal, evolving into the sacramental rite we recognize today.

Part 2: The Theology of the Table – What Happens to the Bread?

For two thousand years, the most intense debates regarding Communion have centered on one question: What actually happens to the bread and wine? When Jesus said, “This is my body,” did he mean it literally, metaphorically, or spiritually?

The Four Major Views

1. Transubstantiation (Roman Catholic) This view, formulated using Aristotelian philosophy, holds that at the moment of consecration by a priest, the substance (the essential reality) of the bread and wine changes into the Body, Blood, Soul, and Divinity of Christ. However, the accidents (physical properties like taste, smell, and appearance) remain those of bread and wine. For Catholics, Communion is not a symbol; it is the Real Presence of Christ.

2. Consubstantiation / Sacramental Union (Lutheran) Martin Luther rejected the philosophical explanation of Transubstantiation but held firm to the Real Presence. He taught that Christ is present “in, with, and under” the bread and wine. He used the analogy of an iron rod in a fire: the iron (bread) and fire (Christ) are both present and united, but neither destroys the other.

3. Spiritual Presence (Reformed/Calvinist) John Calvin taught a middle ground. He rejected the idea that Christ is physically present in the elements (since his body is in heaven), but he also rejected the idea that it is a bare memory. He argued that the Holy Spirit lifts the believer up to commune with Christ spiritually. The bread remains bread, but through it, real spiritual grace is conveyed.

4. Memorialism (Baptist/Non-Denominational) Huldrych Zwingli, a contemporary of Luther, argued that the word “is” in “This is my body” means “signifies.” In this view, the bread and juice are purely symbols. The service is a memorial, a mental act of remembering Christ’s sacrifice. There is no mystical change in the elements; the power lies in the obedience and the faith of the participant.

Part 3: The Elements – Bread and Cup

The physical materials of Communion carry deep symbolism, and their variations tell the story of church history.

The Bread

• The Grain of Wheat: Jesus compared himself to a grain of wheat that falls to the ground and dies to bear fruit. Bread requires the grinding of many grains into one flour, symbolizing the unity of the church—many members becoming one body.

• Leaven vs. Unleavened: The Western Church (Catholic/Protestant) typically uses unleavened wafers, symbolizing purity and the Passover roots. The Eastern Orthodox Church uses leavened bread, symbolizing the Risen Christ and the life of the Holy Spirit within the church.

The Cup

• The Fruit of the Vine: Wine represents joy, celebration, and blood.

• Wine vs. Juice: For most of Christian history, fermented wine was used. In the late 19th century, the Temperance movement and the invention of pasteurization by Thomas Welch (a Methodist) led many Protestant churches to switch to unfermented grape juice. This distinction remains a key identifier between liturgical and evangelical traditions.

Part 4: The Experience – Liturgy and Atmosphere

How does Communion feel? The atmosphere varies wildly depending on the tradition, yet the core structure remains.

The High Church Experience In a Catholic or Anglican cathedral, Communion is the climax of the service. There is a sense of awe and mystery. Bells may ring; incense may rise. The liturgy is chanted or spoken in formal language. Believers often kneel at an altar rail to receive, emphasizing humility and the sacredness of the food. It is a “vertical” experience, focused on the majesty of God coming down to humanity.

The Low Church Experience In a Baptist or Non-Denominational church, the atmosphere is often more somber and reflective, or conversely, celebratory. The elements might be passed through the pews in trays by ushers (deacons). The focus is often on individual introspection—examining one’s heart, confessing sin silently, and personally remembering the cross. It is an internal, meditative experience.

The Modern/Emergent Experience Some modern churches have returned to the “one loaf” method, where people tear a piece of bread from a common loaf and dip it into a cup (intinction). This emphasizes the community aspect—the tactile reality of sharing one food source.

Part 5: The Spiritual Significance – Why We Eat

Why do Christians continue this ancient ritual? What is the spiritual benefit?

1. Remembrance (Anamnesis) Communion anchors the faith in history. It prevents Christianity from becoming a mere philosophy. It forces the believer to return repeatedly to the historical event of the crucifixion. It is a visible sermon that says, “This actually happened.”

2. Unity (Koinonia) Paul wrote in 1 Corinthians 10:17, “Because there is one loaf, we, who are many, are one body, for we all share the one loaf.” Communion dissolves social, racial, and economic barriers. At the table, the CEO and the unemployed, the scholar and the child, are equals. They are all beggars relying on the same bread.

3. Thanksgiving (Eucharist) It is an act of gratitude. In a world of entitlement, Communion trains the heart to say “thank you.” It recognizes that life is a gift, salvation is a gift, and sustenance is a gift.

4. Anticipation (Eschatology) Paul also wrote that in eating the bread and drinking the cup, believers “proclaim the Lord’s death until he comes.” Communion is a foretaste. It looks forward to the “Marriage Supper of the Lamb”—the final, great feast at the end of history where God will dine with his people, and there will be no more hunger.

Part 6: Controversy and Exclusion

It is important to acknowledge that Communion has also been a source of pain. The concept of “Closed Communion” (practiced by Catholics, Orthodox, and some Lutherans) means that only those in full doctrinal agreement with the church may partake. This is often perceived by outsiders as exclusionary.

However, from the perspective of these churches, Communion is the sign of unity, not the means to it. To take Communion is to say, “I believe everything this church teaches.” If one does not believe, taking the elements would be a false statement. Conversely, “Open Communion” churches (like Methodists) invite all who love Christ to the table, viewing it as a means of grace that can help people toward faith.

Part 7: Conclusion – The Universal Hunger

Ultimately, Communion speaks to a universal human hunger. We hunger not just for food, but for connection, for forgiveness, and for the divine. The simple act of eating and drinking becomes the vehicle for the deepest human needs to be met.

In the breaking of the bread, the mystery of the Incarnation is continued. The God who took on flesh continues to meet humanity through physical matter. Communion reminds us that matter matters, that bodies matter, and that we are not isolated souls floating in the ether, but a community bound together by a covenant of love.

Whether viewed as a miracle of Transubstantiation or a solemn Memorial, the table remains the centerpiece of the Christian life—a place where the past is remembered, the present is sanctified, and the future is hoped for.

Frequently Asked Questions (FAQ) About Holy Communion

 

To provide the most comprehensive resource possible, this section dedicates 2000 words to exploring the nuanced, practical, and theological questions that believers and seekers alike often ask about Communion.

Section 1: Practical and Logistical Questions

 

Q1: Who is allowed to take Communion? This is the most common question and depends entirely on the church you are attending.

• Open Communion: In churches such as the United Methodist Church, the Episcopal Church (in many contexts), the Presbyterian Church (USA), and many Non-Denominational or Baptist churches, the table is “open.” The invitation usually states, “This is the Lord’s table, not ours.” Any baptized Christian who believes in Jesus Christ and seeks to live in peace with their neighbor is welcome to partake, regardless of their specific denominational membership.

• Closed Communion: In the Roman Catholic Church, the Eastern Orthodox Church, and the Lutheran Church-Missouri Synod, the table is generally “closed.” This means that only baptized members who have been confirmed or instructed in that specific tradition are permitted to receive. This is based on the belief that Communion signifies a complete unity in doctrine and authority. If you are a visitor in these churches, you are usually encouraged to come forward with your arms crossed over your chest to receive a blessing instead of the elements, or to remain seated and pray.

Q2: Can I take Communion if I have unconfessed sin? The biblical warning in 1 Corinthians 11:27-29 about eating and drinking “in an unworthy manner” causes great anxiety for many. However, this passage is generally interpreted not as requiring moral perfection—otherwise, no one could ever eat—but rather warning against a specific type of irreverence (such as the divisions and selfishness Paul was addressing in Corinth). Most traditions teach that Communion is for sinners. It is a place of healing. However, it should be approached with a spirit of repentance. Many liturgies include a “Prayer of Confession” right before Communion for this very purpose.

• Catholic View: If a person is conscious of “mortal sin” (grave sin committed with full knowledge and consent), they must receive the Sacrament of Reconciliation (Confession) before receiving Communion.

• Protestant View: A moment of silent confession and sincere repentance in the pew before partaking is usually considered sufficient to clear the conscience and receive worthily.

Q3: Is it safe to drink from a common cup? The “Common Cup” (chalice) is a single goblet from which the entire congregation drinks. This is the traditional method and is still standard in Catholic, Anglican, and Orthodox services.

• Hygiene: Studies by the CDC and other health organizations have generally shown the risk of disease transmission from a common communion cup to be extremely low. The alcohol content in the wine, the metal of the chalice (often silver or gold which have antimicrobial properties), and the practice of wiping the rim and rotating the cup after each person all contribute to safety.

• Alternatives: However, for those with compromised immune systems or anxiety about germs, many churches offer Intinction (dipping the bread into the wine) or individual small cups. If you are sick, it is considered an act of charity to your neighbor to abstain from the common cup or receive only the bread (theologically, receiving only one element is still considered receiving the fullness of Christ).

Q4: Does Communion have to include alcohol?

• Theological Necessity: For Catholic and Orthodox churches, fermented wine is required for the validity of the sacrament. They argue that Jesus used wine, and the transformation of grape juice into wine via fermentation symbolizes the transformation of life. However, the priest consumes the majority of it; the amount a layperson consumes is negligible.

• Pastoral Accommodation: Many Protestant churches use grape juice exclusively to welcome those in recovery from alcoholism and children. Other churches (like some Anglicans) offer two chalices: one with wine and one with juice, clearly marked. If you are an alcoholic attending a Catholic mass, you may choose to receive only the host (bread), which is a valid and complete communion.

Q5: What about gluten allergies? This is a modern issue that churches are increasingly addressing.

• Catholic/Orthodox: Valid matter for the Eucharist must contain some wheat. Therefore, completely gluten-free hosts are technically invalid. However, the Church has approved “low-gluten” hosts that contain such a microscopic amount of gluten that they are safe for almost all Celiacs but still count as wheat bread. You must ask the priest before Mass to arrange this.

• Protestant: Many Protestant churches now offer a completely gluten-free option (often rice crackers or specific wafers) at a separate station or upon request. Since they do not view the elements as requiring specific metaphysical matter for validity, they are freer to adapt to health needs.

Section 2: Theological and Deep Questions

 

Q6: What does it mean to eat “unworthily”? (1 Corinthians 11) This phrase is often the source of fear. In the context of Paul’s letter to the Corinthians, the church was treating the Lord’s Supper like a drunken banquet. The rich were eating all the food before the poor (who were working late) arrived. The “unworthiness” was not about individuals struggling with personal sins like pride or anger; it was about fracturing the community and humiliating the poor. Therefore, eating “worthily” means:

1. Recognizing the body of Christ (both the bread as sacred and the people around you as sacred).

2. Examining oneself to ensure you are not harboring hatred or division against another member of the church.

3. Approaching with reverence rather than treating it as a common snack.

Q7: Why do Catholics keep the leftover bread in a box? Catholics believe in the permanent character of the Real Presence. Once the bread is consecrated, it remains the Body of Christ as long as it retains the appearance of bread. Therefore, it cannot be thrown away or treated casually. Leftover hosts are placed in a Tabernacle (an ornate, locked box usually behind the altar). A red candle (Sanctuary Lamp) burns nearby to signal that Christ is present. This “Reserved Sacrament” serves two purposes:

1. To be taken to the sick and homebound who could not attend Mass.

2. To serve as a focal point for prayer and adoration (Eucharistic Adoration). In contrast, most Protestant churches believe the sacramental significance ends when the service ends, so leftover bread is either eaten reverently by the elders or disposed of.

Q8: Can children take Communion?

• Eastern Orthodox: Yes. Infants are baptized, chrismated (confirmed), and given Communion (a drop of the wine/bread mixture) from infancy. They believe grace is not dependent on intellectual understanding.

• Roman Catholic: Generally, no. Children usually wait until the “age of reason” (around 7 years old) to receive First Holy Communion. They undergo preparation to ensure they can distinguish the Eucharist from ordinary food.

• Protestant: Practices vary. Some practice “Paedocommunion” (child communion), believing baptized children are part of the covenant family. Others, particularly Baptists, require the child to make a credible profession of faith and be baptized before receiving, treating it as an adult decision.

Q9: Did Judas take Communion? This is a fascinating biblical debate.

• Luke’s Gospel (22:21): Places the statement “the hand of him who is going to betray me is with mine on the table” after the institution of the bread and wine, implying Judas partook.

• John’s Gospel (13:30): Says Judas took the piece of bread (dipped in the dish, possibly the sop of the Passover meal, not necessarily the Eucharist) and “went out immediately.” The consensus of many theologians (like Augustine) is that Judas likely partook. This is a powerful theological point: Jesus, knowing the heart of his betrayer, still offered him the cup of mercy. It suggests that Communion is a standing offer of grace, even to those who will reject it.

Q10: Why is it called the “Eucharist”? The word comes from the Greek eucharisteo, meaning “to give thanks.” In the accounts of the Last Supper, the text says Jesus “took bread, and when he had given thanks, he broke it.” Calling it the Eucharist shifts the focus from our sin to God’s generosity. It frames the ritual as the Ultimate Thanksgiving. The “Great Thanksgiving” prayer in liturgy recites the history of salvation (Creation, the Fall, the Prophets, Christ) and offers the meal as a sacrifice of praise. It reminds believers that the proper posture of a Christian is gratitude.

Section 3: Historical and Denominational Nuances

 

Q11: Why does the priest sometimes mix water with the wine? This is an ancient custom with dual symbolism:

1. Historical: In the ancient world, wine was almost always cut with water to dilute it for drinking.

2. Theological: It symbolizes the two natures of Christ. The wine represents his divinity, and the water represents his humanity. Once mixed, they cannot be separated, just as Christ is fully God and fully man. It also recalls the water and blood that flowed from Jesus’ side on the cross.

Q12: What is “Intinction”? Intinction is the practice of dipping the consecrated bread/wafer into the chalice of wine before eating it.

• Pros: It allows the communicant to receive both elements (Body and Blood) without drinking from a common cup, reducing germ anxiety.

• Cons: It can be messy (dripping), and some purists argue it deviates from the command to “drink” from the cup. In some churches, the priest does the dipping and places it on the tongue; in others, the communicant holds the bread and dips it themselves.

Q13: Why do some churches wash feet during Communion services? Some denominations (like certain Baptists, Brethren, and Mennonites) practice “Foot Washing” as an ordinance alongside Communion. This is based on John 13, where Jesus washed the disciples’ feet during the Last Supper and said, “I have given you an example, that you should do as I have done to you.” They view this as a preparation for Communion—an act of humility and cleansing that reconciles members to one another before they sit at the Lord’s table.

Q14: What is the “Agape Feast”? In the very early church (1st and 2nd centuries), Communion was part of a full potluck meal called the Agape (Love Feast). It was a time of charity where the rich brought food to share with the poor. However, because of gluttony and disorder (as seen in Corinth), the ritual bread/wine was eventually separated from the meal. Today, some churches revive the Agape Feast on special occasions (like Maundy Thursday), sharing a simple meal of soup, bread, and fruit to focus on fellowship, distinguishing it from the sacramental Communion service.

Q15: Why do Orthodox Christians use a spoon? In the Eastern Orthodox tradition, the consecrated bread is broken into pieces and placed directly into the chalice of wine. The priest then uses a golden liturgical spoon to scoop out a portion of the bread-soaked wine and feeds it to the communicant. This emphasizes that Christ is one—his body and blood are united. It also avoids the need for laypeople to touch the holy elements with their hands, which is seen as a sign of deep reverence in the Orthodox tradition.

Q16: Can I take Communion alone at home? Generally, the Christian tradition discourages “solo” Communion. The very word “Communion” implies community. It is an act of the gathered church.

• Protestant View: While there is no explicit ban, most pastors discourage it because it disconnects the believer from the Body of Christ.

• Catholic/Orthodox View: A priest must consecrate the elements. A layperson cannot simply take bread and wine in their kitchen and create the Eucharist. However, a lay minister can bring previously consecrated hosts from the church to the sick at home. This is an extension of the community’s worship, not a private act.

Q17: What is the “Prayer of Humble Access”? This is a famous prayer found in Anglican and Methodist liturgies, recited right before receiving Communion. It begins: “We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies.” It is cherished because it perfectly balances human unworthiness (“we are not worthy so much as to gather up the crumbs”) with divine grace (“thou art the same Lord whose property is always to have mercy”). It frames the mindset for receiving.

Q18: Why do some people make the Sign of the Cross after receiving? For Catholics, Orthodox, and some Anglicans/Lutherans, making the Sign of the Cross is a physical seal of the prayer. It is a gesture that marks the body as belonging to Christ. Doing it after Communion is a way of blessing oneself and sealing the grace received in the sacrament. It is a personal act of devotion and gratitude.

Q19: What happens if the consecrated wine is spilled? In traditions that believe in the Real Presence (Catholic/Orthodox/Anglican), spilling the blood of Christ is a serious accident.

• Protocol: The area is immediately covered with a special cloth (purificator). After Mass, the spot is washed with water, and that water is poured into a special sink (sacrarium) that drains directly into the earth, not into the sewer system. This ensures the sacred element is returned reverently to nature.

Q20: Why is Communion called the “Summit” of Christian life? The Second Vatican Council famously called the Eucharist the “source and summit” of the Christian life.

• Source: It is where we get the fuel to live the Christian life.

• Summit: It is the highest point of our existence on earth. When we take Communion, we are as close to heaven as we can get while still in our bodies. We are uniting with God. All other activities—prayer, service, Bible study—lead up to, and flow out from, this moment of union.