The sacrament of bread and wine — Christ's body and blood given for the life of the world, instituted at the Last Supper.
Holy Communion was instituted by Jesus at the Last Supper, the night before his crucifixion. All four Gospels record some version of the institution. Matthew 26:26-28 — 'And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins.' Paul's earliest written account (1 Corinthians 11:23-26, c. 53 AD) preserves the words: 'this do in remembrance of me.' John 6 (the Bread of Life discourse) provides additional theological depth. The early church gathered weekly to 'break bread' (Acts 2:42, 20:7) — the first Christian liturgy.
Holy Communion (called the Eucharist by Catholics, Orthodox, and Anglicans; the Lord's Supper by Reformed/Presbyterian; Holy Communion as a generic term) is the central sacrament of Christian worship. It commemorates Christ's death and resurrection through the sharing of bread and wine. The biblical instituting words make four claims that have shaped Christian theology for 2,000 years: (1) 'This is my body' — Christ identifies bread with his body. (2) 'This is my blood' — Christ identifies wine with his blood. (3) 'Of the new covenant... shed for the remission of sins' — the Eucharist participates in Christ's atoning death. (4) 'Do this in remembrance of me' — the Eucharist is to be repeated. Christian traditions divide sharply over the question: in what sense is the bread Christ's body? Five major views: (1) Transubstantiation (Catholic) — the bread and wine become Christ's body and blood substantially, though appearing as bread and wine. (2) Sacramental Union / Real Presence (Lutheran) — Christ's body and blood are truly present 'in, with, and under' the bread and wine. (3) Pneumatic / Spiritual Presence (Reformed) — Christ is truly present spiritually through the Holy Spirit; the bread and wine remain bread and wine but are means through which Christ's presence is communicated. (4) Memorialism (most Baptist, some evangelical) — the bread and wine remember and proclaim Christ's death but do not contain his presence in a unique way. (5) Receptionism (Anglican mid-position) — Christ is truly received by faith in the act of communion, though the bread and wine themselves are not changed. These differences have shaped Christian worship, ecumenical relations, and centuries of theological debate. What all Christians affirm: the Eucharist is commanded by Christ, central to Christian worship, and a means of receiving Christ's saving work.
Catholic teaching holds to transubstantiation: at the priest's words of consecration, the bread and wine become substantially Christ's body and blood — the appearance (accidents) remains bread and wine, but the underlying reality (substance) is Christ. Catholics receive Communion at every Mass; weekly attendance is required, and many Catholics receive daily. First Holy Communion is typically received around age 7-8 (the 'age of reason'). Both the consecrated host and the chalice contain Christ's full body, blood, soul, and divinity (a doctrine called concomitance) — meaning receiving either form receives the whole Christ. In Catholic teaching, Eucharistic adoration of the consecrated host outside Mass is a continuing devotion. Catholic Communion is restricted to those in full communion with the Catholic Church.
Eastern Orthodox practice is similar to Catholic in many ways but uses different language. Orthodox teaching affirms the Real Presence of Christ in the Eucharist without using the specific philosophical term 'transubstantiation.' The Eucharistic gifts are consecrated through the epiklesis (the calling down of the Holy Spirit). The Divine Liturgy is the central Sunday service. Orthodox Christians receive Communion in both species, given together on a spoon — a small piece of leavened bread soaked in wine. First Communion is given immediately after infant baptism and chrismation. Communion is restricted to Orthodox Christians who have prepared through fasting and confession.
Protestant practices vary widely. Lutheran tradition affirms Christ's real presence 'in, with, and under' the bread and wine — though without the philosophical specificity of transubstantiation. Reformed (Presbyterian, most Reformed Baptists) tradition affirms Christ's true spiritual presence through the Holy Spirit. Most Baptists and evangelicals hold a memorialist view — the bread and wine recall Christ's death without containing his presence in a unique sacramental way. Frequency varies: weekly (Lutheran, Anglican, many Methodist), monthly (most Reformed/Presbyterian), quarterly (some Baptist). Some Protestant traditions use grape juice rather than wine. Most Protestant churches practice open communion — welcoming all who profess faith in Christ.
“Take, eat; this is my body... this is my blood of the new testament.”
The institution
“For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.”
Paul's account
“Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.”
The Bread of Life discourse
“This do in remembrance of me.”
“They continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.”
Early Christian practice
Holy Communion (also called the Eucharist, the Lord's Supper, or simply Communion) is the central Christian sacrament of bread and wine instituted by Jesus at the Last Supper. The bread represents (Protestant) or becomes (Catholic/Orthodox) Christ's body; the wine represents/becomes his blood. Sharing the meal commemorates Christ's death and resurrection and unites the believer with him. The sacrament was commanded by Christ himself: 'this do in remembrance of me' (Luke 22:19).
Christian traditions divide on this question. Catholic teaching: yes — through transubstantiation, the bread and wine become substantially Christ's body and blood. Lutheran teaching: yes — Christ's body and blood are truly present 'in, with, and under' the bread and wine. Orthodox teaching: yes — Christ is truly present, though without the philosophical term 'transubstantiation.' Reformed teaching: Christ is truly spiritually present through the Holy Spirit. Most Baptist/evangelical teaching: the bread and wine remember Christ's death symbolically. All traditions affirm the Eucharist as commanded by Christ and central to Christian worship.
Practices vary across traditions. Catholics are required to attend Mass weekly and may receive Communion at every Mass; many receive daily. Orthodox typically receive at every Divine Liturgy. Anglicans, Lutherans, and Methodists commonly receive weekly. Most Presbyterian and Reformed churches celebrate Communion monthly or quarterly. Some Baptist and evangelical churches celebrate it weekly, monthly, or quarterly. The New Testament records the earliest Christians breaking bread weekly (Acts 20:7), and the Didache (c. 100 AD) instructs weekly celebration. Whatever the frequency, Communion should not be approached lightly — 1 Corinthians 11:28-29 warns against receiving 'unworthily.'
Catholic teaching restricts Communion to those in full communion with the Catholic Church — meaning baptized Catholics in a state of grace (not conscious of unconfessed mortal sin). The reasoning: receiving Communion is a sign of full union with the Church's faith and life. Receiving when one does not share the Church's full faith would be incongruous — the sacrament would mean what it doesn't. Other Christians are welcomed at Catholic Masses but invited to come forward for a blessing rather than receive the Eucharist. Protestants typically practice 'open communion' — welcoming all who profess faith in Christ regardless of denomination.