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The Lord's Supper as Communion in Christian Worship

The Lord's Supper, also known as the Eucharist, Holy Communion, or the breaking of bread, is a central ordinance in Christian worship, yet its precise nature and the manner of Christ's presence within it are subjects of significant theological disagreement among Christian traditions [3]. Instituted by Jesus on the night he was betrayed, during the Passover meal, it involves the sharing of bread and wine as symbols of his body and blood [2, 5].

One perspective, often associated with Eastern Orthodoxy, emphasizes the Lord's Supper as a true transformation of the elements. John of Damascus, in An Exact Exposition of the Orthodox Faith, describes the Eucharist as the body and blood of Christ, not merely a symbolic representation. This view holds that through the invocation of the Holy Spirit, the bread and wine become the actual body and blood of Christ, though without ceasing to be bread and wine in their physical properties. This understanding underscores a real, objective presence of Christ in the elements, making the communion a participation in the divine life [18].

In contrast, many Reformed traditions, including those reflected in the Westminster Confession of Faith, emphasize a spiritual presence of Christ in the Supper, received by faith. John Calvin, in his Institutes of the Christian Religion, taught that while the bread and wine remain unchanged in their substance, believers who partake in faith truly receive the spiritual benefits of Christ's body and blood. The Supper is a sign and seal of God's covenant, strengthening faith and uniting believers to Christ and to one another [16, 12]. The Jamieson, Fausset & Brown commentary on 1 Corinthians 11:26 further clarifies this, stating that the word "show" implies a public profession of Christ's death for the individual, and the "is" in Christ's institution signifies a vivid realization by faith rather than a literal presence [14].

Anglican theology, as expressed in the Thirty-Nine Articles of Religion, presents a nuanced position. Article 28 states that "The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather is a Sacrament of our Redemption by Christ's death: insomuch 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" [15, 9]. This article affirms a real partaking of Christ's body and blood for the faithful, without explicitly defining the mode of that presence, allowing for a range of interpretations within Anglicanism.

Baptist and other Reformed perspectives, such as that articulated by John Gill, often view the Lord's Supper primarily as a memorial and a symbol. Gill, commenting on Luke 22:29, refers to the Lord's Supper as "the table of the Lord," well-furnished with provisions, but emphasizes that believers "eat and drink with a hearty welcome" in Christ's presence, implying a spiritual rather than physical reception [13]. This view highlights the Supper as an act of remembrance of Christ's sacrifice and a public declaration of faith, as indicated in 1 Corinthians 11:26, where partaking proclaims the Lord's death until he comes [8].

Despite these differences, all traditions generally agree that the Lord's Supper fosters communion—fellowship with God, with Christ, and among believers [1, 4]. It is understood as an ordinance instituted by Christ himself, intended to commemorate his death and sacrifice [3, 5]. The Apostle Paul's words in 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?" are foundational for all interpretations, even as the precise meaning of "communion" is debated [6, 7].

The divergence in understanding often stems from differing hermeneutical approaches to biblical texts, particularly the words of institution ("This is my body," "This is my blood"), and prior theological commitments regarding the nature of sacraments and the presence of Christ. Some traditions emphasize a more literal interpretation of Christ's words, while others understand them metaphorically or spiritually. The historical context of early church practices, such as the love-feast preceding the Lord's Supper, also informs some interpretations of 1 Corinthians 11:20-21, where Paul critiques the Corinthians for failing to properly observe the Supper [10, 11, 17].

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. 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”
  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. 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. 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”
  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. 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).”
  9. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 271: The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather is a Sacrament of our Redemption by Christ's death: insomuch 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.”
  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. Jude (Protestant academic) “Tyndale House on Jude 1:12: 1:12 The early Christians celebrated the Lord’s Supper as part of shared fellowship meals with one another.”
  12. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 68: all admit that in the Lord’s Supper believers are thus united to Christ and to one another. Qualifications for the Lord’s Supper. It is plain from the preceding account of the nature and design of this sacrament, that it is intended for believers; and that those who come to the table of the Lord do thereby profess to be his disciples. If sincere in this profession, they receive the inestimable gifts which it is intended to convey. If insincere, they eat and drink judgment to themselves. The Apostle, therefore, argues that as those who par”
  13. Luke (Baptist/Reformed) “John Gill on Luke 22:29: That ye may eat, and drink, at my table, in my kingdom,.... In the Gospel dispensation, or Gospel church state, in which Christ has a table, called the table of the Lord, Co1 10:21 which is the Lord's supper, and is a table well furnished with the best of provisions, his flesh and blood, of which believers may eat and drink with a hearty welcome; Christ himself being present to sup with them: and in his personal reign on earth, where will be the marriage supper of the Lamb, to which all the saints will be called; and will sit down with Abraham, Isaac, and Jacob, and be”
  14. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:26: For--in proof that the Lord's Supper is "in remembrance" of Him. show--announce publicly. The Greek does not mean to dramatically represent, but "ye publicly profess each of you, the Lord has died FOR ME" [WAHL]. This word, as "is" in Christ's institution (Co1 11:24-25), implies not literal presence, but a vivid realization, by faith, of Christ in the Lord's Supper, as a living person, not a mere abstract dogma, "bone of our bone, and flesh of our flesh" (Eph 5:30; compare Gen 2:23); and ourselves "members of His body, of His flesh, and of Hi”
  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. 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”
  17. 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 11:19: When ye come together therefore into one place,.... Though does not signify so much the unity of the place, as of the persons meeting together, and their conjunction; so the phrase is used by the Septuagint, in Deu 25:11, yet it supposes a place where the church were wont to assemble for divine worship; this is not to eat the Lord's supper: their view in coming together was not so much to celebrate the supper of the Lord, as to partake of their own supper, which was either the paschal supper, or something like it; which many of them "judaizing" observed befo”
  18. 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 ”
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