Family meals are important. Holidays, reunions, and family gatherings often center around food and the traditions associated with it. These meals strengthen family bonds and remind us of our shared history. In a similar way, the Lord’s Supper is a special meal instituted by Jesus Christ to unite His followers and remind them of His sacrifice. However, Eastern Orthodox churches and churches of Christ understand and practice this meal differently. By examining the New Testament, we can better understand these differences.
In Eastern Orthodoxy, the Eucharist, also called Holy Communion or the Divine Liturgy, is understood as a genuine participation in the body and blood of Christ. Eastern Orthodoxy teaches that the bread and wine truly become Christ’s body and blood, although the manner of this change remains a divine mystery. The term transubstantiation is more commonly associated with Roman Catholic theology, though it is sometimes used more broadly when discussing sacramental beliefs.
Churches of Christ, on the other hand, understand the bread and fruit of the vine as memorial symbols of Christ’s body and blood. Jesus said, “This is my body” and “This is my blood” when He instituted the Supper (Matt. 26:26-29). Jesus also described Himself as “the door” (John 10:9) and “the true vine” (John 15:1). Such expressions illustrate His use of figurative language. Furthermore, Jesus instructed His disciples to partake “in remembrance of me” (Luke 22:19). Paul likewise taught that the Supper proclaims the Lord’s death until He comes again (1 Cor. 11:23-26). To take a literal view of the “body” and “blood” is unwarranted.
Eastern Orthodoxy commonly uses leavened bread, reflecting their understanding of the risen, living Christ. However, the Bible teaches the use of unleavened bread and the fruit of the vine, following the elements associated with Jesus’ institution of the Supper. Jesus ordained the Lord’s Supper during Passover, where only unleavened bread would have been allowed (Matt. 26:17-19; Exod. 12:15).
Another important difference concerns the relationship between Communion and the forgiveness of sins. Eastern Orthodoxy understands the Eucharist as a sacrament through which believers participate in the life of Christ and receive spiritual nourishment and grace. It is not simply a repeated crucifixion; Orthodox theology maintains that Christ’s sacrifice is unique and that the Eucharist makes believers participants in its saving benefits.
The Bible emphasizes that Jesus offered Himself once for all. Hebrews 10:10-14 teaches that Christ’s single offering provides what repeated sacrifices could not accomplish. Consequently, the Lord’s Supper is observed as a memorial of that completed sacrifice, not as a fresh sacrifice for sins. Its purpose is to remember what Christ has already done, proclaim His death, and strengthen the faith and fellowship of His people.
Although John 6:53-56 is frequently cited in discussions of Christ’s flesh and blood, the surrounding context must be considered. Jesus explains in John 6:63 that His words are spirit and life. This teaching should not be associated with the Lord’s Supper because Jesus is offering His flesh figuratively in the present tense. They should listen to His teachings immediately. He is not referring to a future act of worship, otherwise the grammar makes no sense.
Eastern Orthodox churches administer Communion within the Divine Liturgy, ordinarily on Sundays and other feast days, to baptized Orthodox Christians who are prepared according to their church’s discipline.
Christians in the New Testament gathered on the first day of the week “to break bread” (Acts 20:7). 1 Corinthians 11:26 further instructs Christians to proclaim the Lord’s death through this practice until He returns and they met each first day to accomplish this (1 Cor 16:1-2). These passages form the basis for the conviction that the Supper should be observed every Sunday. To add to or take away from that pattern would be a step away from original Christian practice.
Like a family gathering around a table, this meal reminds Christians of who they are and what unites them. The central question is whether our practice reflects the teaching of Scripture. For churches of Christ, the answer is to remember Christ’s sacrifice, proclaim His death, examine ourselves, and share in the fellowship of His people each first day of the week. The Supper is not merely an obligation; it is a privilege and a feast of remembrance, gratitude, and unity.
-Ross Haffner