The meaning of words in Scripture is often best understood by adverting to their literal signification. Thus, κοινωνια, communion, means having things in common, from κοινο, common; and of οι κοινωνοι are those who have things, or something in common. We are said to have communion by the cup, to take part in, to partake of the blood of Christ, and by the bread to be made partakers of his body; and hence, since the bread is one, we are κοινωνοι, we have in common, we jointly partake of one and the same body, and thus become one body. There is an intimate and real union effected by this joint participation. What is it that Christians have in common in the Lord’s Supper, which makes them one? The answer to this question has split churches and caused rivers of blood to flow.
1. Some say it is the real body and blood of Christ. They say either that the bread and wine are transubstantiated into the body and blood, or, that while the bread and wine retain their own nature, the body and blood of Christ are really and locally present in, with and under them, and are received by the mouth.
2. Calvin said that what believers have in common in the Lord’s Supper is the power of Christ’s glorified humanity, which is miraculously communicated, being received, not by the mouth, but by faith.
3. The Reformed say that what they have in common is the sacrificial virtue of Christ’s body and blood. They all partake of the benefits of his death, and of his life, and in virtue of this communion they have fellowship one with another. They are united, 1st. Not outwardly only by the profession of the same religion. 2d. Not merely as a society under one head, and one organization. 3d. Nor as a family, fold, or kingdom is united as the objects of the same care, and recipients of the same benefits. But, 4th. Inwardly and really as partaking of the same life, clothed in the same righteousness, and animated by the same Spirit; and, therefore, 5th. They are united as members of the same body.
Concerning this fellowship of Christians, the Scriptures teach,
1. That it depends on union with Christ. It is because every believer is a partaker of Christ, is united to him, as a branch to the vine, that they are united to each other.
2. That this union is the most intimate and lasting which can exist among men. It is more intimate than the family relations, and outlasts them. I do not say that it has such a hold on the affections, but that it has its roots deeper in our nature. The family relations belong to our social and earthly life. This is a union which belongs to our spiritual and eternal life.
3. It is a catholic union. It has nothing to do with church distinctions. It underlies the differences of ecclesiastical organizations. Greeks, Latins, Lutherans and Reformed, if one with Christ, are one body; and this we are bound to recognize. It is a great sin against Christ and against his body, if we refuse to recognize as a fellow–Christian, or refuse Christian fellowship to any true Christian because he differs from us in anything whatever.
This union is Catholic, not only as uniting Christians of all denominations, but of all ages, rich and poor, learned and unlearned, barbarian, Scythians, bond and free. These distinctions are real. They are not to be ignored, but they are all superficial, outward and transient. Underneath them all is this majestic bond of union, which unites all these classes as one body in Christ Jesus.
4. This inward mystical union reveals itself in the consciousness. 1st In a common faith. 2d. In common love, reverence and devotion to Jesus Christ. 3d. In mutual love. 4th. In common experience, hopes and aspirations.
5. It reveals itself in the conduct. 1st. By mutual recognition. 2d. By intercommunion. 3d. By mutual forbearance, and by acts of charity and benevolence.
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