The Nature of Christ's Body in Communion Theology
The Nature of Christ's Body in Communion Theology
The nature of Christ's body in Communion theology is a contested topic among Christian traditions. The disagreement centers on how Christ's body is present and received during the Lord's Supper.
The debate is framed around the interpretation of biblical passages such as 1 Corinthians 10:16, which states, "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?" [1]. Different traditions understand the "communion of the body of Christ" in distinct ways.
The Lutheran tradition, as represented by the Augsburg Confession, affirms the real presence of Christ's body in the Eucharist. Article X states that "the true body and blood of Christ are truly present in the Supper" [6]. This view is grounded in a literal interpretation of Christ's words at the Last Supper, "This is my body" [3].
In contrast, the Reformed tradition, represented by John Calvin, understands the presence of Christ's body in a spiritual sense. Calvin argues that Christ's body is in heaven, and believers receive it spiritually through faith [4]. The Thirty-Nine Articles of Religion, an Anglican document, also affirm a spiritual presence, stating that "the Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner" [8].
The Eastern Orthodox tradition, as represented by John of Damascus, affirms a real presence, but understands it in the context of the incarnation and the mystery of the Eucharist. According to John of Damascus, the bread and wine are transformed into the body and blood of Christ through the Holy Spirit [5].
Despite these differences, all traditions agree that the Lord's Supper is a means of communion with Christ and with other believers. The apostle Paul writes, "The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread" [2]. This shared understanding is rooted in the biblical teaching that Christ's body is the church, and that believers are united to him and to one another through faith [9].
The divergence in understanding the nature of Christ's body in Communion theology stems from different hermeneutical commitments and prior doctrinal premises. The Lutheran view is grounded in a literal interpretation of Christ's words, while the Reformed view emphasizes the spiritual nature of Christ's presence. The Eastern Orthodox tradition understands the Eucharist in the context of the incarnation and the mystery of the divine.
The patristic tradition also provides insight into the early Christian understanding of the Eucharist. Augustine, for example, emphasizes the importance of faith in receiving the body of Christ, stating that "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" [7].
Sources
- I Corinthians “I Corinthians 10:16 (Geneva1599) — The cup of blessing which we blesse, is it not the communion of the blood of Christ? The bread which we breake, is it not the communion of the body of Christ?”
- 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?”
- 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.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: Index of Scripture References Genesis 1:2 1:26 1:27 1:31 2:7 2:7 2:17 2:18 2:23 2:23 3:7 3:9 3:12 3:15 3:15 3:15 3:22 4:4 4:7 4:10 4:13 6:3 6:5 6:6 6:18 7:21 8:21 9:6 12:12 12:17 14:18 14:18 15:1 15:1 15:5 15:17 16:9 17:7 17:7 17:10 17:10 17:13 17:15 17:27 18:2 18:23 20:3 20:7 21:1 21:12 21:24 22:1 22:8 22:16-18 23:4 23:19 24:7 24:10 26:27 27:28 27:38-39 28:12 28:20 29 30:2 31:19 31:20 31:40-41 32 32:10 32:13 32:29-30 33 34 36:22 37:18 37:28 37:33 38:18 42 43 43:14 45:5 47:9 47:9 47:29-30 48:14 48:16 49:5-6 49:18 Exodus 2:12 3:2 3”
- 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 ”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article X. Of the Lord's Supper.: Article X. Of the Lord's Supper.”
- 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”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 273: The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper is Faith.”
- Romans (Protestant academic) “Tyndale House on Romans 12:4: 12:4-5 so it is with Christ’s body: The parallel between the human body and the church—the body of Christ—is also found in 1 Cor 12. This metaphor provides an effective picture of unity and diversity in the church (cp. Livy, History 2.32; Epictetus, Discourses 2.10.4–5).”