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Biblical Foundations for Communion Practices and Traditions

The biblical foundations for communion practices and traditions are a subject of significant theological discussion and divergence among Christian traditions. While many agree on the importance of the Lord's Supper, interpretations of its nature, efficacy, and proper observance vary considerably.

One prominent understanding, particularly within Reformed and Baptist traditions, views the Lord's Supper primarily as a symbolic act of remembrance and proclamation. This perspective emphasizes Jesus' command to "do this in remembrance of me" (Luke 22:19; 1 Corinthians 11:24-25). Participants recall Christ's sacrifice and proclaim his saving death "until he comes again" [4]. The act of eating and drinking together signifies fellowship with Christ and with fellow believers [1, 2]. John Gill, a Baptist commentator, describes the Lord's Supper as a "table well furnished with the best of provisions, his flesh and blood," where believers can eat and drink with Christ present [6]. The Thirty-Nine Articles of Religion (Anglican) states that the Supper is "a Sacrament of our Redemption by Christ's death" and "a sign of the love that Christians ought to have among themselves, one to another" [7]. From this viewpoint, while Christ is spiritually present, the elements of bread and wine do not undergo a change in their substance.

In contrast, other traditions, such as the Roman Catholic and Eastern Orthodox churches, hold that the elements of the Eucharist (Communion) become, in a real and substantial way, the body and blood of Christ. The Summa Theologica by Aquinas, a foundational text in Catholic theology, discusses the reception of the sacrament both "spiritually and sacramentally," asserting that all are bound to eat it at least spiritually, which involves being "incorporated in Christ" [11]. John of Damascus, an Eastern Orthodox theologian, also emphasizes the real presence of Christ in the Eucharist [8]. This view often draws on Jesus' words in John 6, where he speaks of eating his flesh and drinking his blood, though interpretations of this passage also vary. For these traditions, the Eucharist is not merely a symbol but a true participation in Christ's sacrifice, offering grace and spiritual nourishment.

A third perspective, articulated in the Lutheran tradition, maintains a doctrine of sacramental union, often called consubstantiation. The Augsburg Confession affirms that "the true body and blood of Christ are truly present under the form of bread and wine in the Lord's Supper and are there distributed and received" [9]. This differs from the Catholic doctrine of transubstantiation in that the substance of the bread and wine are not believed to change, but Christ's body and blood are truly present "in, with, and under" the elements. Adam Clarke, a Methodist commentator, also emphasizes the importance of eating the bread in the Lord's Supper, noting its presence in parallel Gospel accounts [5].

Despite these differences, there is common ground regarding the significance of communion. All traditions generally agree that the Lord's Supper is an ordinance instituted by Christ himself [5]. It is universally understood as a means of fellowship—with God the Father, the Son, and the Holy Spirit, and among believers themselves [1, 2, 3]. The act is seen as a powerful reminder of Christ's atoning death and a foretaste of the heavenly banquet [4, 6]. Augustine, a prominent Patristic theologian, noted that while the sacrament itself can be received by some to destruction, "the thing itself, of which it is the sacrament, is for every man to life" [10].

The divergence in communion practices often stems from differing hermeneutical approaches to biblical texts, particularly the words of institution ("This is my body," "This is my blood") and John 6. Interpretations are also shaped by historical theological developments and philosophical understandings of substance and presence. For instance, the emphasis on "remembrance" in some traditions highlights the symbolic aspect, while others prioritize the literal understanding of Christ's presence, leading to distinct liturgical practices and theological frameworks.

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Communion — Fellowship with God (Gen. 18:17-33; Ex. 33:9-11; Num. 12:7, 8), between Christ and his people (John 14:23), by the Spirit (2 Cor. 13:14; Phil. 2:1), of believers with one another (Eph. 4:1-6). The Lord's Supper is so called (1 Cor. 10:16, 17), because in it there is fellowship between Christ and his disciples, and of the disciples with one another.”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Communion of Saints — According to the prayer of Christ -- Joh 17:20,21. Is with God. -- 1Jo 1:3. Saints in heaven. -- Heb 12:22-24. Each other. -- Ga 2:9; 1Jo 1:3,7. God marks, with his approval -- Mal 3:16. Christ is present in -- Mt 18:20. In public and social worship -- Ps 34:3; 55:14; Ac 1:14; Heb 10:25. In the Lord's supper -- 1Co 10:17. In holy conversation -- Mal 3:16. In prayer for each other -- 2Co 1:11; Eph 6:18. In exhortation -- Col 3:16; Heb 10:25. In mutual comfort and edification -- 1Th 4:18; 5:11. In mutual sympathy and kindness -- Ro 12:15; Eph 4:32”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Communion With God — Is communion with the Father -- 1Jo 1:3. Is communion with the Son -- 1Co 1:9; 1Jo 1:3; Re 3:20. Is communion with the Holy Spirit -- 1Co 12:13; 2Co 13:14; Php 2:1. Reconciliation must precede -- Am 3:3. Holiness essential to -- 2Co 6:14-16. Promised to the obedient -- Joh 14:23. Saints Desire. -- Ps 42:1; Php 1:23. Have, in meditation. -- Ps 63:5,6. Have, in prayer. -- Php 4:6; Heb 4:16. Have, in the Lord's supper. -- 1Co 10:16. Should always enjoy. -- Ps 16:8; Joh 14:16-18. Exemplified Enoch. -- Ge 5:24. Noah. -- Ge 6:9. Abraham. -- Ge 18:33. J”
  4. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 11:26: 11:26 In taking the Lord’s Supper, Christians proclaim the saving significance of the Lord’s death to those around them until he comes again (see 1:7-8; cp. 1 Thes 1:9-10; 3:12; 4:13-18; 5:23).”
  5. Mark (Methodist/Wesleyan) “Adam Clarke on Mark 14:22: Eat - This is omitted by many MSS. and versions, but I think without reason. It is found in the parallel places, Mat 26:26; Co1 11:24. See the subject of the Lord's Supper largely explained on Mat 26:26 (note), etc.”
  6. Luke (Baptist/Reformed) “John Gill on Luke 22:29: That ye may eat, and drink, at my table, in my kingdom,.... In the Gospel dispensation, or Gospel church state, in which Christ has a table, called the table of the Lord, Co1 10:21 which is the Lord's supper, and is a table well furnished with the best of provisions, his flesh and blood, of which believers may eat and drink with a hearty welcome; Christ himself being present to sup with them: and in his personal reign on earth, where will be the marriage supper of the Lamb, to which all the saints will be called; and will sit down with Abraham, Isaac, and Jacob, and be”
  7. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 28.Of the Lord's Supper.: 28.Of the Lord's Supper.”
  8. CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 105: 45:12 45:14 48:12 53:4-5 53:8 53:8 53:8 53:9 61:1 61:1 64:4 65:1-2 65:2 65:13-16 65:16 65:16 66:1 66:1-2 66:1-2 66:7 Jeremiah 1:6 17:9 23:22 23:24 Ezekiel 27:23 37:7 44:2 Daniel 1:8-16 2:15 2:22 3:20 3:23 6:16 10:2 11:37 12:1-3 Hosea 1:6-7 13:4 13:4 Amos 3:6 Micah 1:3 Zechariah 9:9 Malachi 1:11 3:6 3:6 3:6 3:6 4:2 4:2 4:6 Matthew 1:21 1:21 1:23 1:23 1:25 2:20 3:11 3:15 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 4:2 4:4 5:3 5:5 5:8 5:17 5:17 5:17 6:25 6:26 6:33 7:6 7:18 7:23 8:3 8:3 8:30 9:2 9:4 10:6 10:15 10:16 10:22 10:28 ”
  9. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article X. Of the Lord's Supper.: Article X. Of the Lord's Supper.”
  10. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — CHAPTER VI. 41-59. (part 13): Lord's table it is taken, by some to life, by some to destruction: but the thing itself, of which it is the sacrament, is for every man to life, for no man to destruction, whosoever shall have been a partaker thereof. 16. But lest they should suppose that eternal life was promised in this meat and drink in such manner that they who should take it should not even now die in the body, He condescended to meet this thought; for when He had said, "He that eateth my flesh, anti drinketh my blood, hath eternal life," He forthwi”
  11. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Use or Receiving of This Sacrament in General, Art. 11: Article: Whether it is lawful to abstain altogether from communion? I answer that, As stated above (Article [1]), there are two ways of receiving this sacrament namely, spiritually and sacramentally. Now it is clear that all are bound to eat it at least spiritually, because this is to be incorporated in Christ, as was said above (Question [73], Article [3], ad 1). Now spiritual eating comprises the desire or yearning for receiving this sacrament, as was said above (Article [1], ”
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