Another name for the Lord’s Supper is “communion.” Why is this so?

The term communion derives from the Greek word κοινωνία (koinonia), meaning “fellowship,” “sharing,” or “participation.”

• 1 Corinthians 10:16 (ESV):

  “The cup of blessing that we bless, is it not a participation [koinonia] in the blood of Christ? The bread that we break, is it not a participation [koinonia] in the body of Christ?“

This is the biblical basis for calling the Lord’s Supper “Communion.” Paul uses koinonia to describe the spiritual union believers experience with Christ and with one another through the Eucharistic meal.

• Latin translation (Vulgate, late 4th century by Jerome):

  “communicatio corporis Christi” – “the communion of the body of Christ.”

From this translation, the Latin word “communio” became standard in Western Christianity. Note that this “communion” was part of partaking of a full meal.  Fellowship and “communion” are all part of the relationship Christ has with us and we have with each other  In fact, Christ is to have this “meal” or the Lord’s Supper with us in heaven.

So, how and why don’t have the Lord’s Supper as part of a communion meal? Below is an annotated explanation of this development.  I particularly found the book “From Symposium to Eucharist: The Banquet in the Early Christian World*. Minneapolis: Fortress Press, 2003” by Smith extremely helpful in understanding the meaning and use of Sacrificial meals in New Testament times. Remember the Jews used meals all the time for celebration and fellowship of religious things.  

Note that it was two things that were major contributors to the abandonment of the meal as part of the Lord’s Supper: 1) The use of buildings and abandonment of homes to celebrate the Lord’s Supper 2) Turning the bread and vine into a “sacrament”.  This was also accompanied by its being administered by “clergy” as a solemn event instead of a celebration.

So, why do we do this other than tradition? What do you think?

The Development of Communion: From Sacred Meal to Liturgical Sacrament

The Lord’s Supper, originally celebrated as part of a full meal in early Christian homes, gradually developed into a distinct liturgical rite now known in many traditions as ‘Communion’ or the ‘Eucharist.’ This transformation was shaped by theological reflection, ecclesial discipline, and practical concerns over several centuries. This narrative traces that progression from scriptural roots through the early church and into formal sacramental practice.

Spiritual and Scriptural Roots

The earliest Christian term for what is now called Communion comes from the Greek word *koinonia*, meaning ‘fellowship’ or ‘participation.’ The Apostle Paul used this term in 1 Corinthians 10:16 to describe believers’ shared participation in the body and blood of Christ: ‘The cup of blessing that we bless, is it not a participation [koinonia] in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?’ This theological language emphasizes unity—both with Christ and among believers—as central to the meaning of the Lord’s Supper.

From Participation to ‘Communio’: Early Church and Latin Influence

As Christianity spread into the Latin-speaking world, the Greek term *koinonia* was translated into Latin as *communio*—from which we derive the English word ‘Communion.’ This terminology was reinforced by church fathers such as Cyprian of Carthage in the 3rd century and Augustine of Hippo in the late 4th century. Both described participation in the Eucharist using the language of communion and emphasized its unifying and sacramental nature.

Separation from the Communal Meal

Originally celebrated as part of a full meal known as the ‘Agape Feast,’ the Eucharist began to be separated from this broader context by the late 1st and early 2nd centuries. Abuse of the communal meal—such as class-based divisions in Corinth (1 Cor. 11)—led to a clearer distinction between sacred and social aspects of Christian dining. Documents like the *Didache* reflect an evolving Eucharistic form, emphasizing thanksgiving prayers offered after the meal and hinting at increasing formality.

Liturgical Formalization and Sacramental Theology

By the 4th century, as Christianity became more structured and moved into basilicas, the Eucharist was formalized into a sacramental rite administered by clergy. Church councils such as Laodicea (c. 363–364) forbade holding Agape feasts within church buildings, marking a decisive liturgical and doctrinal separation. Eucharistic theology in this era, particularly under Augustine, deepened the understanding of the Lord’s Supper as a mystery and sacrament, shifting focus from shared meal to symbolic communion in Christ’s presence.

Reformation Era and the Rise of the Term ‘Communion’

The term ‘Communion’ gained renewed prominence during the Protestant Reformation. Reformers such as Martin Luther and John Calvin embraced the concept of participation in Christ, and the Anglican Book of Common Prayer (1549) explicitly titled the rite ‘The Order for the Administration of the Lord’s Supper or Holy Communion.’ From this point, ‘Communion’ became a standard term in Protestant traditions.

Conclusion

From a shared supper in early Christian homes to a highly structured sacrament, the Lord’s Supper has undergone a significant transformation. Rooted in the biblical idea of *koinonia*, its eventual identity as ‘Communion’ reflects a journey shaped by spiritual insight, pastoral care, theological development, and liturgical refinement. The meal that once nourished body and soul now endures as a symbol of unity with Christ and one another across Christian traditions.

Annotated Bibliography: Development of the Eucharist from Meal to Sacrament

Didache (The Teaching of the Twelve Apostles).

Ehrman, Bart D., ed. *The Apostolic Fathers, Volume I: I Clement, II Clement, Ignatius, Polycarp, Didache*. Loeb Classical Library 24. Cambridge, MA: Harvard University Press, 2003.
— Early Christian manual that offers liturgical guidance; shows Eucharistic prayers were becoming distinct from meals.

Ferguson, Everett.

*Early Christians Speak: Faith and Life in the First Three Centuries*. 3rd ed. Abilene, TX: Abilene Christian University Press, 1999.
— Analyzes historical and theological developments in early Christianity, including communal meals and Eucharistic practices.

Jeremias, Joachim.

*The Eucharistic Words of Jesus*. Translated by Norman Perrin. Philadelphia: Fortress Press, 1966.
— Seminal work exploring the biblical and Jewish roots of the Last Supper and its evolution into a Christian ritual.

Smith, Dennis E.

*From Symposium to Eucharist: The Banquet in the Early Christian World*. Minneapolis: Fortress Press, 2003.
— Examines how Greco-Roman banquet culture influenced the transition of the Lord’s Supper from meal to sacrament.

Tertullian.

*Apology*, Chapter 39. In *Apologeticus*, translated by T.R. Glover. Loeb Classical Library 250. Cambridge, MA: Harvard University Press, 1931.
— Defends Christian Agape feasts, describing their ethical and spiritual character in contrast to Roman suspicions.

Council of Laodicea (c. 363–364 AD).

Canon 28. In *Nicene and Post-Nicene Fathers*, Second Series, Vol. 14, edited by Philip Schaff and Henry Wace. Peabody, MA: Hendrickson Publishers, 1994.
— Church canon that banned Agape meals within the church, marking the formal separation from Eucharistic rites.

Ignatius of Antioch.

*Letter to the Smyrnaeans* and *Letter to the Philadelphians*. In *The Apostolic Fathers*, edited and translated by Bart D. Ehrman. Cambridge, MA: Harvard University Press, 2003.
— Affirms reverence and unity in Eucharistic practice; helps date the early separation of the Lord’s Supper from communal meals.

Augustine of Hippo.

*Confessions*. Translated by Henry Chadwick. Oxford: Oxford University Press, 1991.
— Articulates the view of sacraments as spiritual signs, helping to solidify the Eucharist as symbolic, not meal-based.

Council of Carthage (397 AD).

Canon 29. In *The Canons of the African Church*, in *The Nicene and Post-Nicene Fathers*, Second Series, Vol. 14. Edited by Philip Schaff and Henry Wace.
— Further institutionalized the Eucharist and affirmed its sacred, separate liturgical form.