communion

Terminology

Eucharist

The New Testament was originally written in the Greek language and the Greek noun εὐχαριστία (eucharistia), meaning "thanksgiving", appears a few times in it, while the related Greek verb εὐχαριστήσας is found several times in New Testament accounts of the Last Supper, including the earliest such account:

For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks (εὐχαριστήσας), he broke it, and said, "This is my body which is for you. Do this in remembrance of me".

The term eucharistia (thanksgiving) is that by which the rite is referred to in the Didache (a late 1st or early 2nd century document), in the writings of Ignatius of Antioch (who died between 98 and 117) and Justin Martyr (First Apology written between 155 and 157). Today, "the Eucharist" is the name still used by Eastern Orthodox, Oriental Orthodox, Catholics, Anglicans, Presbyterians, and Lutherans. Other Protestant denominations rarely use this term, preferring "Communion", "the Lord's Supper", "Remembrance", or "the Breaking of Bread". Latter-day Saints call it "the Sacrament".

Lord's Supper

In the First Epistle to the Corinthians Paul uses the term "Lord's Supper", in Greek Κυριακὸν δεῖπνον (Kyriakon deipnon), in the early 50s of the 1st century:

When you come together, it is not the Lord's Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk.

The term "Lord's Supper" came into popular use after the Protestant Reformation and remains the predominant term among certain Evangelicals, such as Baptists and Pentecostals.

Communion

Use of the term Communion (or Holy Communion) to refer to the Eucharistic rite began with some groups originating in the Protestant Reformation. Others, such as the Catholic Church, do not formally use this term for the rite, but instead mean by it the act of partaking of the consecrated elements; they speak of receiving Holy Communion at Mass or outside of it, they also use the term First Communion when one receives the Eucharist for the first time. The term Communion is derived from Latin communio ("sharing in common"), translated from the Greek κοινωνία (koinōnía) 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?

Other terms

The phrase κλάσις τοῦ ἄρτου (klasis tou artou, 'breaking of the bread'; in later liturgical Greek also ἀρτοκλασία artoklasia) appears in various related forms five times in the New Testament in contexts which, according to some, may refer to the celebration of the Eucharist, in either closer or symbolically more distant reference to the Last Supper. This term is used by the Plymouth Brethren.

The "Blessed Sacrament", the "Sacrament of the Altar", and other variations, are common terms used by Catholics, Lutherans and some Anglicans (Anglo-Catholics) for the consecrated elements, particularly when reserved in a tabernacle. In the Church of Jesus Christ of Latter-day Saints the term "The Sacrament" is used of the rite.

The term "Mass" is used in the Catholic Church, the Lutheran churches (especially the Churches of Sweden, Norway and Finland), and by some Anglicans. It derives from the Latin word missa, a dismissal: "Ite missa est", or "go, it is sent", the very last phrase of the service. That Latin word has come to imply "mission" as well because the congregation is sent out to serve Christ.

At least in the Catholic Church, the Mass is a long rite in two parts: the Liturgy of the Word and the Liturgy of the Eucharist. The former consists of readings from the Bible and a homily, or sermon, given by a priest or deacon. The latter, which follows seamlessly, includes the "Offering" of the bread and wine at the altar, their consecration by the priest through prayer, and their reception by the congregation in Holy Communion. Among the many other terms used in the Catholic Church are "Holy Mass", "the Memorial of the Passion, Death and Resurrection of the Lord", the "Holy Sacrifice of the Mass", and the "Holy Mysteries".

The term Divine Liturgy (Ancient Greek: Θεία Λειτουργία) is used in Byzantine Rite traditions, whether in the Eastern Orthodox Church or among the Eastern Catholic Churches. These also speak of "the Divine Mysteries", especially in reference to the consecrated elements, which they also call "the Holy Gifts".

The term Divine Service (German: Gottesdienst) has often been used to refer to Christian worship more generally and is still used in Lutheran churches, in addition to the terms "Eucharist", "Mass" and "Holy Communion". Historically this refers (like the term "worship" itself) to service of God, although more recently it has been associated with the idea that God is serving the congregants in the liturgy.

History

Biblical basis

The Last Supper appears in all three synoptic Gospels: Matthew, Mark, and Luke. It also is found in the First Epistle to the Corinthians, which suggests how early Christians celebrated what Paul the Apostle called the Lord's Supper. Although the Gospel of John does not reference the Last Supper explicitly, some argue that it contains theological allusions to the early Christian celebration of the Eucharist, especially in the chapter 6 Bread of Life Discourse but also in other passages.

The synoptic Gospels, Mark 14:22–25, Matthew 26:26–29 and Luke 22:13–20 depict Jesus as presiding over the Last Supper prior to his crucifixion. The versions in Matthew and Mark are almost identical, but the Gospel of Luke presents a textual difference, in that a few manuscripts omit the second half of verse 19 and all of verse 20 ("given for you [...] poured out for you"), which are found in the vast majority of ancient witnesses to the text. If the shorter text is the original one, then Luke's account is independent of both that of Paul and that of Matthew/Mark. If the majority longer text comes from the author of the third gospel, then this version is very similar to that of Paul in 1 Corinthians, being somewhat fuller in its description of the early part of the Supper, particularly in making specific mention of a cup being blessed before the bread was broken.

In the one prayer given to posterity by Jesus, the Lord's Prayer, the word epiousion—which is otherwise unknown in Classical Greek literature—was interpreted by some early Christian writers as meaning "super-substantial", and hence a possible reference to the Eucharist as the Bread of Life.

In the Gospel of John, however, the account of the Last Supper does not mention Jesus taking bread and "the cup" and speaking of them as his body and blood; instead, it recounts other events: his humble act of washing the disciples' feet, the prophecy of the betrayal, which set in motion the events that would lead to the cross, and his long discourse in response to some questions posed by his followers, in which he went on to speak of the importance of the unity of the disciples with him, with each other, and with God. Some would find in this unity and in the washing of the feet the deeper meaning of the Communion bread in the other three Gospels. In John 6:26–65, a long discourse is attributed to Jesus that deals with the subject of the living bread; John 6:51–59 also contains echoes of Eucharistic language.

Early Christian sources

The Didache (Greek: Διδαχή, "teaching") is an Early Church treatise that includes instructions for baptism and the Eucharist. Most scholars date it to the late 1st century, and distinguish in it two separate Eucharistic traditions, the earlier tradition in chapter 10 and the later one preceding it in chapter 9. The Eucharist is mentioned again in chapter 14.

Ignatius of Antioch (born c. 35 or 50, died between 98 and 117), one of the Apostolic Fathers, mentions the Eucharist as "the flesh of our Saviour Jesus Christ":

They abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again. [...] Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it.

Take heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to [show forth ] the unity of His blood; one altar; as there is one bishop, along with the presbytery and deacons, my fellow-servants: that so, whatsoever you do, you may do it according to [the will of] God.

In recent scholarship on Ignatius, however, it has been argued that Ignatius uses the term 'Eucharist' to denote the ecclesial gathering, and not the eucharistic elements per se. But even if sacramental realism can no longer be taken from his letter to the Smyrnaeans, it is plausibly expressed in the martyrological language of Romans 7.

Justin Martyr (born c. 100, died c. 165) mentions in this regard:

And this food is called among us Εὐχαριστία [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh.

Jews and the Eucharist

The concept of the Jews both destroying and partaking in some perverted version of the Eucharist has been a vessel to promote anti-Judaism and anti-Jewish ideology and violence. In medieval times, Jews were often depicted stabbing or in some other way physically harming communion wafers; this was known as host desecration. These characterizations drew parallels to the idea that the Jews killed Christ; murdering this transubstantiation or "host" was thought of as a repetition of the event. Jewish people's eagerness to destroy hosts were also a variation of blood libel charges, with Jews being accused of murdering bodies of Christ, whether they be communion wafers or Christian children. The blood libel charges and the concept of Eucharist are also related in the belief that blood is efficacious, meaning it has some sort of divine power.

Eucharistic theology

Most Christians, even those who deny that there is any real change in the elements used, recognize a special presence of Christ in this rite. However, Christians differ about exactly how, where and how long Christ is present in it. Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, and the Church of the East teach that the reality (the "substance") of the elements of bread and wine is wholly changed into the body and blood of Jesus Christ, while the appearances (the "species") remain. Transubstantiation ("change of the substance") is the term used by Catholics to denote what is changed, not to explain how the change occurs, since the Catholic Church teaches that "the signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ". The Orthodox use various terms such as transelementation, but no explanation is official as they prefer to leave it a mystery.

Lutherans believe Christ to be "truly and substantially present" with the bread and wine that are seen in the Eucharist, in a manner referred to as the sacramental union. They attribute the real presence of Jesus' living body to his word spoken in the Eucharist, and not to the faith of those receiving it. They also believe that "forgiveness of sins, life, and salvation" are given through the words of Christ in the Eucharist to those who believe his words ("given and shed for you").

Reformed Christians also believe Christ to be present in the Eucharist, but describe this presence as a spiritual presence, not a physical one. Anglicans adhere to a range of views depending on churchmanship although the teaching in the Anglican Thirty-Nine Articles also holds that the body of Christ is received by the faithful only in a heavenly and spiritual manner, a doctrine also taught in the Methodist Articles of Religion.

Christians adhering to the theology of Memorialism, such as the Anabaptist Churches, do not believe in the concept of the real presence, believing that the Eucharist is only a ceremonial remembrance or memorial of the death of Christ.

The Baptism, Eucharist and Ministry document of the World Council of Churches, attempting to present the common understanding of the Eucharist on the part of the generality of Christians, describes it as "essentially the sacrament of the gift which God makes to us in Christ through the power of the Holy Spirit", "Thanksgiving to the Father", "Anamnesis or Memorial of Christ", "the sacrament of the unique sacrifice of Christ, who ever lives to make intercession for us", "the sacrament of the body and blood of Christ, the sacrament of his real presence", "Invocation of the Spirit", "Communion of the Faithful", and "Meal of the Kingdom".

Ritual and liturgy

Many Christian denominations classify the Eucharist as a sacrament. Anabaptists usually refer to the Lord's Supper as being an ordinance, viewing it as an expression of faith and of obedience to Christ, though Anabaptists have used the word sacrament interchangeably with the word ordinance.

Catholic Church

In the Catholic Church the Eucharist is considered as a sacrament, according to the church the Eucharist is "the source and summit of the Christian life". "The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch." ("Pasch" is a word that sometimes means Easter, sometimes Passover.)

In the Eucharist the same sacrifice that Jesus made only once on the cross is believed to be made present at every Mass. According to Compendium of the Catechism of the Catholic Church, "The Eucharist is the very sacrifice of the Body and Blood of the Lord Jesus which he instituted to perpetuate the sacrifice of the cross throughout the ages until his return in glory."

"When the Church celebrates the Eucharist, she commemorates Christ's Passover, and it is made present the sacrifice Christ offered once for all on the cross remains ever present. [...] The Eucharist is thus a sacrifice because it re-presents (makes present) the same and only sacrifice offered once for all on the cross"

The sacrifice of Christ and the sacrifice of the Eucharist are considered as one single sacrifice: "The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different." In the holy sacrifice of the Mass, "it is Christ himself, the eternal high priest of the New Covenant who, acting through the ministry of the priests, offers the Eucharistic sacrifice. And it is the same Christ, really present under the species of bread and wine, who is the offering of the Eucharistic sacrifice."

According to the Catholic Church Jesus Christ is present in the Eucharist in a true, real and substantial way, with his body, blood, soul and divinity. By the consecration, the substances of the bread and wine actually become the substances of the body and blood of Christ (transubstantiation) while the appearances or "species" of the bread and wine remain unaltered (e.g. colour, taste, feel, and smell). This change is brought about in the eucharistic prayer through the efficacy of the word of Christ and by the action of the Holy Spirit. The Eucharistic presence of Christ begins at the moment of the consecration and endures as long as the Eucharistic species subsist, that is, until the Eucharist is digested, physically destroyed, or decays by some natural process (at which point, theologian Thomas Aquinas argued, the substance of the bread and wine cannot return).

Reception and devotions

According to the Catholic Church doctrine receiving the Eucharist in a state of mortal sin is a sacrilege and only those who are in a state of grace, that is, without any mortal sin, can receive it. Based on 1 Corinthians 11:27–29, it affirms the following: "Anyone who is aware of having committed a mortal sin must not receive Holy Communion, even if he experiences deep contrition, without having first received sacramental absolution, unless he has a grave reason for receiving Communion and there is no possibility of going to confession."

Since the Eucharist is the body and blood of Christ, "the worship due to the sacrament of the Eucharist, whether during the celebration of the Mass or outside it, is the worship of latria, that is, the adoration given to God alone."" The Blessed Sacrament can be exposed (displayed) on an altar in a monstrance. Rites involving the exposure of the Blessed Sacrament include Benediction and eucharistic adoration. According to Catholic theology, the host, after the Rite of Consecration, is no longer bread, but is the Body, Blood, Soul, and Divinity of Christ. Catholics believe that Jesus is the sacrificial Lamb of God prefigured in the Old Testament Passover. The flesh of that Passover sacrificial lamb was to be consumed by the family members. Any left overs were to be burned before daybreak so that none of the Passover Lamb's flesh remained. Only by marking the doorposts and lintel of one's home with the Blood of the Lamb were the members of the household saved from death. The consumption of the Lamb was not to save them but rather to give them energy for the journey of escape (Exodus = escape from slavery in Egypt) as was also true for the unleavened bread (Exodus 12:3–13) As the Passover was the Old Covenant, so the Eucharist became the New Covenant. (Matthew 26:26–28, Mark 14:22–24, Luke 22: 19–20, and John 6:48–58)

Eastern Orthodoxy

Within Eastern Christianity, the Eucharistic service is called the "Divine Liturgy" (Byzantine Rite) or similar names in other rites. It comprises two main divisions: the first is the "Liturgy of the Catechumens" which consists of introductory litanies, antiphons and scripture readings, culminating in a reading from one of the Gospels and, often, a homily; the second is the "Liturgy of the Faithful" in which the Eucharist is offered, consecrated, and received as Holy Communion. Within the latter, the actual Eucharistic prayer is called the anaphora, (literally "offering" or "carrying up", from the Greek ἀνα- + φέρω). In the Rite of Constantinople, two different anaphoras are currently used: one is attributed to John Chrysostom, the other to Basil the Great.

In the Oriental Orthodox Church, a variety of anaphoras are used, but all are similar in structure to those of the Constantinopolitan Rite, in which the Anaphora of Saint John Chrysostom is used most days of the year; Saint Basil's is offered on the Sundays of Great Lent, the eves of Christmas and Theophany, Holy Thursday, Holy Saturday, and upon his feast day (1 January). At the conclusion of the Anaphora, the bread and wine are held to be the body and blood of Christ. Unlike the Latin Church, the Byzantine Rite uses leavened bread, with the leaven symbolizing the presence of the Holy Spirit. The Greek Orthodox Church utilizes leavened bread in their celebration and requires parishioners to recite The Kanon of Preparation to Receive Holy Communion before receiving communion.

In Eastern theology, one idea of consecration as a process has been suggested. This understands the change in the elements to be accomplished at the epiclesis ("invocation") by which the Holy Spirit is invoked and the consecration of the bread and wine as the genuine body and blood of Christ is specifically requested, but since the anaphora as a whole is considered a unitary (albeit lengthy) prayer, no one moment within it can readily be singled out.

Protestantism

Anabaptist denominations, such as the Mennonites and German Baptist Brethren Churches like the Church of the Brethren churches and congregations have the Agape feast, footwashing, as well as the serving of the bread and wine in the celebration of the Lovefeast. In the more modern groups, Communion is only the serving of the Lord's Supper. In the communion meal, the members of the Mennonite churches renew their covenant with God and with each other.

The Moravian Church adheres to a view known as the "sacramental presence", teaching that in the sacrament of Holy Communion:

Christ gives his body and blood according to his promise to all who partake of the elements. When we eat and drink the bread and the wine of the Supper with expectant faith, we thereby have communion with the body and blood of our Lord and receive the forgiveness of sins, life, and salvation. In this sense, the bread and wine are rightly said to be Christ's body and blood which he gives to his disciples.

Nicolaus Zinzendorf, a bishop of the Moravian Church, stated that Holy Communion is the "most intimate of all connection with the person of the Saviour."

The Order of Service for the observance of the Lord's Supper includes a salutation, hymns, the right hand of fellowship, prayer, consecration of the elements, distribution of the elements, partaking of the elements, and a benediction. Moravian Christians traditionally practice footwashing before partaking in the Lord's Supper, although in certain Moravian congregations, this rite is observed chiefly on Maundy Thursday.

Anglican theology on the matter of the Eucharist is nuanced. The Eucharist is neither wholly a matter of transubstantiation nor simply devotional and memorialist in orientation. The Anglican churches do not adhere to the belief that the Lord's Supper is merely a devotional reflection on Christ's death. For some Anglicans, Christ is spiritually present in the fullness of his person in the Eucharist.

The Church of England itself has repeatedly refused to make official any definition of "the presence of Christ". Church authorities prefer to leave it a mystery while proclaiming the consecrated bread and wine to be "spiritual food" of "Christ's Most Precious Body and Blood"; the bread and wine are an "outward sign of an inner grace". The words of administration at communion allow for real presence or for a real but spiritual presence (Calvinist receptionism and virtualism). This concept was congenial to most Anglicans well into the 19th century. From the 1840s, the Tractarians reintroduced the idea of "the real presence" to suggest a corporeal presence, which could be done since the language of the BCP rite referred to the body and blood of Christ without details as well as referring to these as spiritual food at other places in the text. Both are found in the Latin and other rites, but in the former, a definite interpretation as corporeal is applied.

Syriac Christianity

Holy Qurbana or Qurbana Qaddisha, the "Holy Offering" or "Holy Sacrifice", refers to the Eucharist as celebrated according to the East Syriac Christianity. The main Anaphora of the East Syrian tradition is the Holy Qurbana of Addai and Mari.

Holy Qurobo or Qurobo Qadisho refers to the Eucharist as celebrated in the West Syrian traditions of Syriac Christianity, while that of the West Syrian tradition is the Liturgy of Saint James.

Both are extremely old, going back at least to the third century, and are the oldest extant liturgies continually in use.

Restorationism

In the Irvingian Churches, Holy Communion, along with Holy Baptism and Holy Sealing, is one of the three sacraments. It is the focus of the Divine Service in the liturgies of Irvingism.

Edward Irving, who founded the Irvingian Churches, such as the New Apostolic Church, taught the real presence of Christ in the Eucharist, emphasizing "the humiliated humanity of Christ in the Lord's Supper." Additionally, the Irvingian Churches affirm the "real presence of the sacrifice of Jesus Christ in Holy Communion":

Jesus Christ is in the midst of the congregation as the crucified, risen, and returning Lord. Thus His once-brought sacrifice is also present in that its effect grants the individual access to salvation. In this way, the celebration of Holy Communion causes the partakers to repeatedly envision the sacrificial death of the Lord, which enables them to proclaim it with conviction (1 Corinthians 11: 26).

In the Irvingian tradition of Restorationist Christianity, consubstantiation is taught as the explanation of how the real presence is effected in the liturgy.

In the Seventh-day Adventist Church the Holy Communion service customarily is celebrated once per quarter. The service includes the ordinance of footwashing and the Lord's Supper. Unleavened bread and unfermented (non-alcoholic) grape juice is used. Open communion is practised: all who have committed their lives to the Saviour may participate. The communion service must be conducted by an ordained pastor, minister or church elder.

Jehovah's Witnesses commemorate Jesus' death annually on the evening that corresponds to the Passover, Nisan 14, according to the ancient Jewish calendar. They generally refer to the observance as "the Lord's Evening Meal" or the "Memorial of Christ's Death". They believe the event is the only annual religious observance commanded for Christians in the Bible.

Of those who attend the Memorial, a small minority worldwide partake of the wine and unleavened bread. Jehovah's Witnesses believe that only 144,000 people will go to heaven, to serve as under-priests and co-rulers with Christ the King in God's Kingdom. They are referred to as the "anointed" class. They believe that the baptized "other sheep" also benefit from the ransom sacrifice, and are respectful observers and viewers of the Lord's Supper, but they hope to obtain everlasting life in Paradise restored on earth.

Non-observing denominations

Salvation Army

While the Salvation Army does not reject the Eucharistic practices of other churches or deny that their members truly receive grace through this sacrament, it does not practice the sacraments of Communion or Baptism. This is because they believe that these are unnecessary for the living of a Christian life, and because in the opinion of Salvation Army founders William and Catherine Booth, the sacrament placed too much stress on outward ritual and too little on inward spiritual conversion.

Quakers

Emphasizing the inward spiritual experience of their adherents over any outward ritual, the Religious Society of Friends (Quakers) historically do not baptize or observe physical Communion. George Fox, founder of the society, emphasized a personal relationship with God. Quakers associated with the Friends General Conference, Conservatives, Central Yearly Meeting of Friends, and the Friends United Meeting continue to not observe the practice. Some Evangelical Quakers, however, do sometimes offer voluntary outward rituals, although most continue to emphasize an inward spiritual experience.

Christian Scientists

Although the early Church of Christ, Scientist observed Communion, founder Mary Baker Eddy eventually discouraged the physical ritual as she believed it distracted from the true spiritual nature of the sacrament. As such, Christian Scientists do not observe physical communion with bread and wine, but spiritual communion at two special Sunday services each year by "uniting together with Christ in silent prayer and on bended knee".

Shakers

The United Society of Believers (commonly known as Shakers) do not take communion, instead viewing every meal as a Eucharistic feast.

Practice and customs

Open and closed communion

Christian denominations differ in their understanding of whether they may celebrate the Eucharist with those with whom they are not in full communion. The apologist Justin Martyr (c. 150) wrote of the Eucharist "of which no one is allowed to partake but the man who believes that we teach are true, and who has been washed with the washing that is for the remission of sins and unto regeneration, and who is so living as Christ has enjoined." This was continued in the practice of dismissing the catechumens (those still undergoing instruction and not yet baptized) before the sacramental part of the liturgy, a custom which has left traces in the expression "Mass of the Catechumens" and in the Byzantine Rite exclamation by the deacon or priest, "The doors! The doors!", just before recitation of the Creed.

Churches such as the Catholic and the Eastern Orthodox Churches practice closed communion under normal circumstances. However, the Catholic Church allows administration of the Eucharist, at their spontaneous request, to properly disposed members of the eastern churches (Eastern Orthodox, Oriental Orthodox and Church of the East) not in full communion with it and of other churches that the Holy See judges to be sacramentally in the same position as these churches; and in grave and pressing need, such as danger of death, it allows the Eucharist to be administered also to individuals who do not belong to these churches but who share the Catholic Church's faith in the reality of the Eucharist and have no access to a minister of their own community. Some Protestant communities exclude non-members from Communion.

The Evangelical Lutheran Church in America (ELCA) practices open communion, provided those who receive are baptized, but the Lutheran Church–Missouri Synod and the Wisconsin Evangelical Lutheran Synod (WELS) practice closed communion, excluding non-members and requiring communicants to have been given catechetical instruction. The Evangelical Lutheran Church in Canada, the Evangelical Church in Germany, the Church of Sweden, and many other Lutheran churches outside of the U.S. also practice open communion.

Some use the term "close communion" for restriction to members of the same denomination, and "closed communion" for restriction to members of the local congregation alone.

Most Protestant communities including Congregational churches, the Church of the Nazarene, the Assemblies of God, Methodists, most Presbyterians and Baptists, Anglicans, and Churches of Christ and other non-denominational churches practice various forms of open communion. Some churches do not limit it to only members of the congregation, but to any people in attendance (regardless of Christian affiliation) who consider themselves to be Christian. Others require that the communicant be a baptized person, or a member of a church of that denomination or a denomination of "like faith and practice". Some Progressive Christian congregations offer communion to any individual who wishes to commemorate the life and teachings of Christ, regardless of religious affiliation.

Preparation

The Catholic Church requires its members to receive the sacrament of Penance or Reconciliation before taking Communion if they are aware of having committed a mortal sin and to prepare by fasting, prayer, and other works of piety.

The Small Catechism, with regard to the Eucharistic Fast, states: "Fasting and bodily preparation are indeed a fine outward training". Though voluntary, the Eucharistic Fast in the Evangelical-Lutheran tradition is traditionally kept from midnight until the reception of the Eucharist. Theologically, the "Eucharistic Fast is always in anticipation for the Eucharistic Feast, a reminder of the Last Day when all poverty is abolished, the necessity of fasting has ceased and every prayer answered as all of God's people celebrate the marriage supper of the Lamb."

For Evangelical-Lutherans in general, confession and absolution are considered proper preparation for receiving the sacrament. The Book of Concord, the compendium of Lutheran dogma, teaches: "Among us...the sacrament is available for all who wish to partake of it after they have been examined and absolved." Traditionally, Lutheran churches have offered the sacrament of confession on Saturdays so that individuals are able receive the Eucharist on the following day.

Traditionally, the Eastern Orthodox church has required its members to have observed all church-appointed fasts (most weeks, this will be at least Wednesday and Friday) for the week prior to partaking of communion, and to fast from all food and water from midnight the night before. In addition, Orthodox Christians are to have made a recent confession to their priest (the frequency varying with one's particular priest), and they must be at peace with all others, meaning that they hold no grudges or anger against anyone. In addition, one is expected to attend Vespers or the All-Night Vigil, if offered, on the night before receiving communion. Furthermore, various pre-communion prayers have been composed, which many (but not all) Orthodox churches require or at least strongly encourage members to say privately before coming to the Eucharist. However, all this will typically vary from priest to priest and jurisdiction to jurisdiction, but abstaining from food and water for several hours beforehand is a fairly universal rule.

A number of churches, including those of the Anglican, Methodist and Reformed traditions, generally reserve a period of time for self-examination and private, silent prayer just before partaking in the Lord's Supper.

Adoration

Eucharistic adoration is a practice in the Latin Church, Anglo-Catholic and some Lutheran traditions, in which the Blessed Sacrament is exposed to and adored by the faithful. When this exposure and adoration is constant (twenty-four hours a day), it is called "Perpetual Adoration". In a parish, this is usually done by volunteer parishioners; in a monastery or convent, it is done by the resident monks or nuns. In the Exposition of the Blessed Sacrament, the Eucharist is displayed in a monstrance, typically placed on an altar, at times with a light focused on it, or with candles flanking it.

Health issues

The gluten in wheat bread is dangerous to people with celiac disease and other gluten-related disorders, such as non-celiac gluten sensitivity and wheat allergy. For the Catholic Church, this issue was addressed in the 24 July 2003 letter of the Congregation for the Doctrine of the Faith, which summarized and clarified earlier declarations. The Catholic Church believes that the matter for the Eucharist must be wheaten bread and fermented wine from grapes: it holds that, if the gluten has been entirely removed, the result is not true wheaten bread. For celiacs, but not generally, it allows low-gluten bread. It also permits Holy Communion to be received under the form of either bread or wine alone, except by a priest who is celebrating Mass without other priests or as principal celebrant. Many Protestant churches offer communicants gluten-free alternatives to wheaten bread, usually in the form of a rice-based or other gluten-free wafer.

As already indicated, the one exception is in the case of a priest celebrating Mass without other priests or as principal celebrant. The water that in the Roman Rite is prescribed to be mixed with the wine must be only a relatively small quantity. The practice of the Coptic Church is that the mixture should be two parts wine to one part water.

Some Protestant churches allow communion in a non-alcoholic form, either normatively or as a pastoral exception. Since the invention of the necessary technology, grape juice which has been pasteurized to stop the fermentation process the juice naturally undergoes and de-alcoholized wine from which most of the alcohol has been removed (between 0.5% and 2% remains) are commonly used, and more rarely water may be offered. Exclusive use of unfermented grape juice is common in Baptist churches, the United Methodist Church, Seventh-day Adventists, Christian Churches/Churches of Christ, Churches of Christ, Church of God (Anderson, Indiana), some Lutherans, Assemblies of God, Pentecostals, Evangelicals, the Christian Missionary Alliance, and other American independent Protestant churches.

For members of the Church of Jesus Christ of Latter-day Saints, water is exclusively used in place of wine.

Risk of infectious disease transmission related to use of a common communion cup exists but it is low. No case of transmission of an infectious disease related to a common communion cup has ever been documented. Experimental studies have demonstrated that infectious diseases can be transmitted. The most likely diseases to be transmitted would be common viral illnesses such as the common cold. A study of 681 individuals found that taking communion up to daily from a common cup did not increase the risk of infection beyond that of those who did not attend services at all.