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Meaning and Significance of Communion in Christianity

The term "communion" in Christianity refers broadly to fellowship, particularly with God and among believers, but its specific meaning and significance, especially concerning the Lord's Supper, are subjects of considerable theological debate across traditions. The core of the disagreement often lies in the nature of Christ's presence in the Eucharist and the effects of partaking in it.

One understanding of communion emphasizes fellowship with God—Father, Son, and Holy Spirit—and with other believers [1, 3]. This fellowship involves knowing God's will, agreeing with His designs, mutual affection, enjoying His presence, conforming to His image, and participating in His felicity [2]. It is seen as a spiritual reality that should always be enjoyed, exemplified by figures like Enoch and Noah [3]. The Apostle Paul's benediction in 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," highlights this Trinitarian dimension of fellowship [5, 6, 11]. Within this broader context, the Lord's Supper is considered a special instance of communion, fostering fellowship between Christ and His disciples, and among the disciples themselves [1, 4].

However, when focusing on the Lord's Supper, distinct interpretations emerge. The Lutheran tradition, as articulated in the Augsburg Confession, affirms the real presence of Christ's body and blood in the Eucharist, stating 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" [15]. This view, often termed sacramental union, holds that Christ's body and blood are truly united with the bread and wine, though not changing their substance.

In contrast, Reformed traditions, such as those influenced by John Calvin, emphasize a spiritual presence of Christ in the Supper. Calvin taught that while the elements of bread and wine do not become Christ's body and blood in substance, believers truly partake of Christ's flesh and blood through faith, receiving spiritual nourishment and life from Him [13]. He viewed the Church as the body of Christ, and the communion of His flesh and blood as necessary for those aspiring to heavenly life [13]. The Lord's Supper, in this view, proclaims the saving significance of Christ's death until He returns [9].

The Eastern Orthodox tradition, represented by figures like John of Damascus and John Chrysostom, also affirms the real presence of Christ in the Eucharist, often referring to the elements as truly becoming the body and blood of Christ through the invocation of the Holy Spirit [14, 17]. This is not merely a symbolic act but a transformative one, where the bread and wine are mystically changed into the actual body and blood of Christ, offering participants true communion with the divine.

The Roman Catholic tradition, as expounded by Thomas Aquinas, refers to the Eucharist as having a threefold significance: it commemorates Christ's Passion, signifies the unity of the Church, and foreshadows future glory [16]. Aquinas's scholastic theology posits transubstantiation, where the entire substance of the bread and wine is changed into the substance of the body and blood of Christ, while the outward appearances (accidents) remain [16].

Anglican theology, as expressed in the Thirty-Nine Articles of Religion, acknowledges the Lord's Supper as a sacrament where "to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ" [12]. This position often allows for a range of interpretations regarding the mode of Christ's presence, from a spiritual presence to a more realist understanding, while generally rejecting transubstantiation.

Despite these differences, all traditions generally agree that the Lord's Supper is an ordinance instituted by Christ Himself [4, 10]. It is a communal act where believers remember Christ's sacrifice and anticipate His return [4, 9]. Self-examination is commanded before partaking, and newness of heart and life are considered necessary for worthy participation [4]. The act of communion also signifies the unity of believers with one another, forming one body in Christ [1, 7, 8, 13].

The divergence in understanding often stems from differing hermeneutical approaches to biblical texts like 1 Corinthians 10:16 ("The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?") and Christ's words of institution ("This is my body," "This is my blood") [7, 8, 10]. The interpretation of "is" in these passages, whether literal or figurative, and the role of faith in receiving the sacrament, are key points of theological distinction.

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. Easton's Bible Dictionary “Easton's Bible Dictionary: Fellowship — (1.) With God, consisting in the knowledge of his will (Job 22:21; John 17:3); agreement with his designs (Amos 3:2); mutual affection (Rom. 8: 38, 39); enjoyment of his presence (Ps. 4:6); conformity to his image (1 John 2:6; 1:6); and participation of his felicity (1 John 1:3, 4; Eph. 3:14-21). (2.) Of saints with one another, in duties (Rom. 12:5; 1 Cor. 12:1; 1 Thess. 5:17, 18); in ordinances (Heb. 10:25; Acts 2:46); in grace, love, joy, etc. (Mal. 3:16; 2 Cor. 8:4); mutual interest, spiritual and temporal (Rom. 12:4, 13; Heb. 13:16); in sufferings (”
  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. Torrey's Topical Textbook “Torrey's Topical Textbook: Communion of the Lord's Supper — Prefigured -- Ex 12:21-28; 1Co 5:7,8. Instituted -- Mt 26:26; 1Co 11:23. Object of -- Lu 22:19; 1Co 11:24,26. Is the communion of the body and blood of Christ -- 1Co 10:16. Both bread and wine are necessary to be received in -- Mt 26:27; 1Co 11:26. Self-examination commanded before partaking of -- 1Co 11:28,31. Newness of heart and life necessary to the worthy partaking of -- 1Co 5:7,8. Partakers of, be wholly separate to God -- 1Co 10:21. Was continually partaken of, by the Church -- Ac 2:42; 20:7. Unworthy partakers of Are guilty of”
  5. 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.”
  6. II Corinthians “II Corinthians 13:14 (Webster) — The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, [be] with you all. Amen.”
  7. I Corinthians “I Corinthians 10:16 (KJV) — The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?”
  8. King James Version “[KJV] 1 Corinthians 10:16 — The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?”
  9. 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).”
  10. 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.”
  11. 2 Corinthians (Methodist/Wesleyan) “Adam Clarke on 2 Corinthians 13:14: The grace of the Lord Jesus Christ - All the favor and beneficence that come from and through the Redeemer of the world; as the Lord, the ruler and governor of all things; as Jesus, the Savior of all men by his passion and death; as Christ, the distributer of all that Divine unction which enlightens, comforts, harmonizes, and purifies the mind. May this most exalted, glorious, and all-sufficient Savior, be ever with you! And the love of God - God, your Maker, in that infinite love which induced him to create the world, and form man in his own image and in hi”
  12. 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.”
  13. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 99: rich and inexhaustible fountain, which transfuses into us the life flowing forth from the Godhead into itself. Now, who sees not that the communion of the flesh and blood of Christ is necessary to all who aspire to the heavenly life? Hence those passages of the apostle: The Church is the “body” of Christ; his “fulness.” He is “the head,” “from whence the whole body fitly joined together, and compacted by that which every joint supplieth,” “maketh increase of the body” ( Eph. 1:23 ; 4:15,16). Our bodies are the “members of Christ” (”
  14. 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 ”
  15. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article X. Of the Lord's Supper.: Article X. Of the Lord's Supper.”
  16. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Sacrament of the Eucharist, Art. 4: Article: Whether this sacrament is suitably called by various names? I answer that, This sacrament has a threefold significance. one with regard to the past, inasmuch as it is commemorative of our Lord's Passion, which was a true sacrifice, as stated above (Question [48], Article [3]), and in this respect it is called a "Sacrifice." With regard to the present it has another meaning, namely, that of Ecclesiastical unity, in which men are aggregated through this Sacrament; and in this respect it is ca”
  17. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: 79 (and note) ; neglect of Communion, 64 ; degeneracy of teachers, 78 ; Church offices salable, ib. ; the Church in conflagration through pride, 100 ; treatment of slaves, 123 . Church, name of, implies unity, 4 ; divided into a thousand parties, 8 ; represented by Sarah, 34 ; its exaltation as the body of Christ, 62 ; is Christ's fullness, 62 ; shall continue till He comes, 76 , 82 ; is one body in Him, 99 ; binds all together by mutual good offices, ib. ; is like a house built of men's souls, 100 , 101 ; set on fire by pride, i”
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