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Communion in Grace and Union With Christ

The concept of communion in grace and union with Christ is a complex and multifaceted doctrine that has been debated across various Christian traditions. At its core, it refers to the intimate relationship between believers and Christ, as well as among believers themselves, facilitated by the Holy Spirit [1].

Understanding Communion and Union

The term "communion" is derived from the Greek word "koinonia," which signifies fellowship or sharing. In the context of Christian theology, it encompasses the idea of believers being united with Christ and with one another through their shared faith and participation in the sacraments, particularly the Lord's Supper [1, 4]. The Westminster Confession of Faith articulates this concept by stating that all saints united to Jesus Christ have fellowship with him in his graces, sufferings, and glory, and are obliged to maintain holy fellowship and communion with one another [5].

Diverse Perspectives on Communion and Union

Different Christian traditions have nuanced understandings of communion and union with Christ. The Reformed tradition, as represented by Charles Hodge, emphasizes the mystical and supernatural nature of this union, highlighting that believers are in Christ as they were in Adam, and that this union is vital for their redemption and sanctification [7]. In contrast, the Catholic tradition, as expressed by Thomas Aquinas, views the union with Christ as being facilitated through the sacraments, particularly the Eucharist, which is seen as a means of spiritual nourishment and growth in Christ [12].

The Lutheran tradition, as reflected in Luther's Small Catechism, also emphasizes the importance of union with Christ, although it diverges from the Reformed perspective on the nature of Christ's presence in the Eucharist [10]. The Eastern Orthodox tradition, represented by John of Damascus, underscores the significance of communion with Christ and with one another, warning against receiving communion from or granting it to heretics, lest one become partaker in their dishonor and condemnation [6].

Scriptural Foundations

The scriptural foundations for communion and union with Christ are multifaceted. Passages such as 1 Corinthians 10:16-17 and 2 Corinthians 13:14 highlight the communal aspect of the Lord's Supper and the fellowship of believers with Christ and with one another [1, 3]. John 17:21-23 emphasizes the unity of believers with Christ and with the Father, facilitated by the indwelling Spirit [9]. Ephesians 2:6 and other passages underscore the idea that believers are united with Christ in his death, resurrection, and glory [8].

Shared Ground and Divergent Views

Despite the differences in understanding communion and union with Christ, various traditions agree on the centrality of Christ and the importance of the Holy Spirit in facilitating this union. The sacraments, particularly the Lord's Supper or Eucharist, are seen as crucial means of grace that nourish and sustain this union [1, 4, 11].

The divergence in views on communion and union with Christ stems from differing hermeneutical commitments, historical contexts, and prior doctrinal premises. For instance, the Catholic and Orthodox traditions place a strong emphasis on the sacramental mediation of grace, while the Reformed and Lutheran traditions stress the role of faith and the Holy Spirit in effecting union with Christ [5, 6, 12].

The concept of communion in grace and union with Christ remains a rich and complex aspect of Christian theology, reflecting both the unity and diversity of the Christian tradition. As believers continue to explore and articulate this doctrine, they are drawn into a deeper understanding of their relationship with Christ and with one another, facilitated by the Holy Spirit [2].

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. I Peter “I Peter 5:14 (DRC) — Salute one another with a holy kiss. Grace be to all you who are in Christ Jesus. Amen.”
  3. King James Version “[KJV] 2 Corinthians 13:14 — The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.”
  4. 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”
  5. Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 26: CHAPTER 26 Of the Communion of Saints 1. All saints, that are united to Jesus Christ their Head, by his Spirit, and by faith, have fellowship with him in his graces, sufferings, death, resurrection, and glory: and, being united to one another in love, they have communion in each other’s gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man. 2. Saints by profession are bound to maintain an holy fellowship and communion in the wor”
  6. CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 89: For since we partake of one bread, we all become one body of Christ and one blood, and members one of another, being of one body with Christ. With all our strength, therefore, let us beware lest we receive communion from or grant it to heretics; Give not that which is holy unto the dogs, saith the Lord, neither cast ye your pearls before swine 2433 2433 St. Matt. vii. 6 . , lest we become partakers in their dishonour and condemnation. For if union is in truth with Christ and with one another, we are assuredly voluntarily ”
  7. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 19: 7. The theory which reduces justification to pardon and its consequences, is inconsistent with what is revealed concerning our union with Christ. That union is mystical, supernatural, representative, and vital. We were in Him before the foundation of the world ( Eph. i. 4 ); we are in Him as we were in Adam ( Rom. v. 12, 21 ; 1 Cor. xv. 22 ); we are in Him as the members of the body are in the head ( Eph. i. 23, iv. 16 ; 1 Cor. xii. 12, 27 , and often); we are in Him as the branches are in the vine ( John xv. 1-12 ). We are in Him in such”
  8. Ephesians (Protestant academic) “Tyndale House on Ephesians 2:6: 2:6 united with Christ Jesus: Because of this union, believers share God’s glory and blessings, and experience resurrection both now and in the future (see Rom 6:4-14; Col 2:12-13; 3:1-4).”
  9. John (Presbyterian) “Jamieson, Fausset & Brown on John 17:21: that they all may be one, as thou, Father, art in me, and I in thee, that they may be one in us--The indwelling Spirit of the Father and the Son is the one perfect bond of union, knitting up into a living unity, first all believers amongst themselves; next, this unity into one still higher, with the Father and the Son. (Observe, that Christ never mixes Himself up with His disciples as He associates Himself with the Father, but says I in THEM and THEY in US). that the world may believe that thou hast sent me--sentest me. So the grand impression upon th”
  10. Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), Grace, Mercy, and Peace in Jesus Christ, our Lord.: Grace, Mercy, and Peace in Jesus Christ, our Lord.”
  11. Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 29 (part 1): CHAPTER 29 Of the Lord’s Supper 1. Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord’s Supper, to be observed in his church, unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death; the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and, to be a bond and pledge of their communion with him, and wit”
  12. 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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