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Role of Communion in Early Christianity and the Church

The role of communion in early Christianity and its ongoing significance within the Church is a topic marked by diverse interpretations across Christian traditions. At its core, "communion" signifies fellowship, encompassing fellowship with God (Father, Son, and Holy Spirit) and fellowship among believers [1, 2, 3]. The Lord's Supper, also known as the Eucharist or the breaking of bread, is a central practice where this communion is particularly expressed [1, 4, 5].

One prominent understanding, particularly within Reformed traditions, views the Lord's Supper primarily as a commemorative act and a proclamation of Christ's death. John Calvin, a key figure in Reformed theology, emphasized that the Supper serves as a visible sign and seal of God's covenant with believers [8]. Participants remember Christ's sacrifice and proclaim its saving significance until his return [6]. This perspective highlights the Supper as a means of grace that strengthens faith through remembrance and spiritual participation, rather than through a physical change in the elements themselves. The act of partaking signifies the believer's union with Christ and with fellow believers [1, 3]. The Apostle Paul's instruction in 1 Corinthians 11:26, "For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes," is a foundational text for this view [6].

In contrast, Eastern Orthodox theology, represented by figures like John of Damascus and John Chrysostom, emphasizes a more profound, mystical presence of Christ in the Eucharist. For the Orthodox, the Eucharist is not merely a symbol but a true transformation of the bread and wine into the actual Body and Blood of Christ, though the precise manner of this change is considered a divine mystery [9, 13]. This understanding is rooted in the belief that through the invocation of the Holy Spirit, the elements become the life-giving Body and Blood, offering participants real communion with the resurrected Christ and participation in divine life. This perspective often refers to the Eucharist as the "medicine of immortality."

Lutheran theology, articulated in documents like the Augsburg Confession, presents another distinct view, often termed "sacramental union" or "consubstantiation" [10]. Lutherans believe that the true Body and Blood of Christ are truly present "in, with, and under" the bread and wine, but without the elements themselves ceasing to be bread and wine. This is distinct from the Roman Catholic doctrine of transubstantiation. Article X of the Augsburg Confession affirms this real presence, stating that "the Body and Blood of Christ are truly present, and are distributed to those who eat in the Supper of the Lord" [10]. This view emphasizes the objective presence of Christ's body and blood for the forgiveness of sins and the strengthening of faith.

Anglican tradition, as reflected in the Thirty-Nine Articles of Religion, seeks a middle path, affirming the Lord's Supper as "a Sacrament of our Redemption by Christ's death" and a "partaking of the Body and Blood of Christ" [7]. While rejecting transubstantiation as unscriptural, it maintains that "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" [7]. This suggests a real, spiritual presence received by faith, without defining the precise mode of that presence in a physical sense.

Despite these differences, all traditions agree on several fundamental aspects of the Lord's Supper. It is universally recognized as an institution by Christ himself (Matthew 26:26-29; 1 Corinthians 11:23-26) [4, 5]. It is understood as a means of communion with Christ and with fellow believers, fostering unity within the Church [1, 3]. Furthermore, the Supper is seen as an ongoing practice for the Church, with early Christians regularly partaking in the "breaking of bread" (Acts 2:42; 20:7) [4, 12]. The necessity of self-examination before partaking is also a shared emphasis, as warned by Paul in 1 Corinthians 11:28 [4].

The divergence in understanding often stems from differing hermeneutical approaches to biblical texts, particularly Christ's words "This is my body" and "This is my blood." Some traditions interpret these words literally, leading to doctrines of real presence, while others interpret them more symbolically or spiritually, emphasizing the commemorative and proclamatory aspects. The historical development of theological thought and the influence of early Church Fathers like Augustine, who spoke of the sacrament as a sign of a greater reality, also contribute to these varied interpretations [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 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”
  3. 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”
  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. 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”
  6. 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).”
  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 (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”
  9. 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 ”
  10. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article X. Of the Lord's Supper.: Article X. Of the Lord's Supper.”
  11. 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”
  12. Acts (Baptist/Reformed) “John Gill on Acts 20:7: And upon the first day of the week,.... Or Lord's day, Rev 1:10 and which Justin Martyr calls Sunday; on which day, he says (i), all, both in city and country, met in one place for religious worship; and on this day, it appears from hence, and from other places, that the apostles and primitive churches did meet together for religious exercises; see Joh 20:19 and so they did at Troas at this time, as follows: when the disciples came together to break bread; not to eat a common meal, or to make a feast, or grand entertainment for the apostle and his company, before they”
  13. 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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