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The Meaning of Christ's Body in Communion Practice

The phrase "body of Christ" in Christian communion practice carries multiple layers of meaning, encompassing Christ's physical body sacrificed on the cross, the elements of the Eucharist, and the community of believers. The institution of the Lord's Supper, also known as communion or the Eucharist, is recorded in the Synoptic Gospels and 1 Corinthians, where Jesus takes bread and wine, declaring them to be his body and blood [3, 4, 12].

In 1 Corinthians 10:16, Paul asks, "The bread which we break, is it not the communion of the body of Christ?" [6, 7]. This verse is central to understanding the significance of the bread. The Easton's Bible Dictionary defines communion in this context as fellowship between Christ and his people, and among believers themselves [1]. The Lord's Supper is a commemoration of Christ's sacrifice, with the bread symbolizing his body "given for you" [14]. John Gill, in his commentary on 1 Corinthians, notes that believers, though many, become "one bread and one body" through their union with Christ, being incorporated together as "flesh of his flesh" [16]. This perspective emphasizes the unity of believers with Christ and with each other through partaking in the sacrament.

The concept of Christ's body extends beyond the eucharistic elements to include the Church itself. Paul refers to the Church as Christ's body in passages such as Colossians 1:24, where he speaks of "His body, which is the church" [5]. Similarly, in 1 Corinthians 12:27, Paul states, "Now ye are the body of Christ," emphasizing the collective identity of believers as members of this spiritual body [20]. John Calvin, in his Institutes of the Christian Religion, highlights this connection, noting that the Church is the "body" of Christ, and believers are "members of Christ" [13]. This understanding underscores the corporate nature of the Church as Christ's presence in the world.

Different theological traditions interpret the nature of Christ's presence in the Eucharist in distinct ways. The Roman Catholic tradition, as articulated by Aquinas in his Summa Theologica, views the sacrament as having a threefold significance: a commemoration of Christ's Passion (sacrifice), a symbol of ecclesiastical unity, and a foretaste of future glory [18]. The Anglican Thirty-Nine Articles of Religion affirm that "the Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner" [15]. This suggests a spiritual, rather than a physical, presence of Christ in the elements.

Reformed theologians like Charles Hodge emphasize that the presence affirmed in the Lord's Supper is not the physical body and blood of Christ absolutely, but his body as broken and his blood as shed—the sacrifice he offered [19]. This presence is "to the mind, not to our bodies," and is "perceived and received by faith and not otherwise" [19]. Hodge further clarifies that Christ is not present to unbelievers in this sense, and "presence" refers to intellectual cognition, believing appropriation, and spiritual operation, rather than local nearness [19].

John Chrysostom, an early Church Father, reflects an Eastern Orthodox perspective, stating that those who partake of the Body of Christ become "The Body of Christ: not many bodies, but one body" [17]. He uses the analogy of bread made from many grains becoming one, illustrating how believers are conjoined with each other and with Christ through the shared meal [17]. This view emphasizes the transformative and unifying power of the Eucharist.

The Lord's Supper is also understood as a proclamation of Christ's death until he comes again [9]. It is a communal act where believers examine themselves before partaking [2, 10]. The practice of communion fosters fellowship not only with God and Christ but also among believers [1, 8]. The elements of bread and wine are essential, representing Christ's body and blood, and their reception signifies participation in his saving work [2, 11].

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 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”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Lord's Supper — (1 Cor. 11:20), called also "the Lord's table" (10:21), "communion," "cup of blessing" (10:16), and "breaking of bread" (Acts 2:42). In the early Church it was called also "eucharist," or giving of thanks (comp. Matt. 26:27), and generally by the Latin Church "mass," a name derived from the formula of dismission, Ite, missa est, i.e., "Go, it is discharged." The account of the institution of this ordinance is given in Matt. 26:26-29, Mark 14:22-25, Luke 22:19, 20, and 1 Cor. 11:24-26. It is not mentioned by John. It was designed, (1.) To commemorate t”
  4. Smith's Bible Dictionary “Smith's Bible Dictionary: Lords Supper — The words which thus describe the great central act of the worship of the Christian Church occur but in a single passage of the New Testament-- (1 Corinthians 11:20) + Its institution .--It was instituted on that night when Jesus and his disciples met together to eat the passover, (Matthew 26:19; Mark 14:16; Luke 22:13) (on Thursday evening, April 6, A.D. 30). It was probably instituted at the third cup (the cup of blessing) of the passover [see on [821]Passover], Jesus taking one of the unleavened cakes used at the feast and breaking it and giving it t”
  5. Colossians “Colossians 1:24 (NASB) — Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ's afflictions.”
  6. 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?”
  7. 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?”
  8. 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”
  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. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:20: When . . . therefore--Resuming the thread of discourse from Co1 11:18. this is not to--rather, "there is no such thing as eating the LORD'S Supper"; it is not possible where each is greedily intent only on devouring "HIS OWN supper," and some are excluded altogether, not having been waited for (Co1 11:33), where some are "drunken," while others are "hungry" (Co1 11:21). The love-feast usually preceded the Lord's Supper (as eating the Passover came before the Lord's Supper at the first institution of the latter). It was a club-feast, where eac”
  11. 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.”
  12. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 68: § 15. The Lord’s Supper. The passages of Scripture directly referring to the sacrament of the Lord’s Supper are the following: Matthew xxvi. 26-28 , “And as they were eating, Jesus took bread, and blessed it ( εὐλογήσας ), and brake it, and gave it to the disciples, and. said, Take, eat; this is my body. And he took the cup and gave thanks ( εὐχαριστήσας ), and gave it to them, saying, Drink ye all of it: for this is my blood of the new testament, which is shed for many for the remission of sins.” Mark xiv. 22-24 , “And as they did eat, J”
  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. Luke (Protestant academic) “Tyndale House on Luke 22:19: 22:19-20 Using the bread and cup as symbols of his body and blood, Jesus instituted the communion service that the disciples were to practice in remembrance of his death. • This is my body, which is given for you: The unleavened bread of the Passover symbolized Jesus’ death as the Passover lamb. His death would pay for the sins of the world (cp. 1 Cor 11:24-25).”
  15. 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.”
  16. 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 10:17: For we being many, are one bread and one body,.... The several members of the church of Christ; particular believers are indeed many, considered in themselves, in their own persons; yet by virtue of their union to Christ, which is manifested by their communion with him, they are one bread with him, the bread of life, and one body with his, signified by the bread; they are of one and the same mass and lump, they are incorporated together, they are flesh of his flesh, and one spirit with him: or they are one bread and body among themselves; as bread consists of ”
  17. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: Body of Christ. And what do they become who partake of it? The Body of Christ: not many bodies, but one body. For as the bread consisting of many grains is made one, so that the grains no where appear; they exist indeed, but their difference is not seen by reason of their conjunction; so are we conjoined both with each other and with Christ: there not being one body for thee, and another for thy neighbor to be nourished by, but the very same for all. Wherefore also he adds, “For we all partake of the one bread.” Now if we are all nourished of the”
  18. 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”
  19. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 69: affirmed to be present is not the body and blood of Christ absolutely, but his body as broken, and his blood as shed. It is he sacrifice which He offered that is present and of which the believer partakes. It is present to the mind, not to our bodies. It is perceived and received by faith and not otherwise. He is not present to unbelievers. By presence is meant not local nearness, but intellectual cognition and apprehension, believing appropriation, and spiritual operation. The body and blood are present to us when they fill our thoughts,”
  20. 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 12:27: Now ye are the body of Christ - The apostle, having finished his apologue, comes to his application. As the members in the human body, so the different members of the mystical body of Christ. All are intended by him to have the same relation to each other; to be mutually subservient to each other; to mourn for and rejoice with each other. He has also made each necessary to the beauty, proportion, strength, and perfection of the whole. Not one is useless; not one unnecessary. Paul, Apollos, Kephas, etc., with all their variety of gifts and graces, are for the”
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