For the next two weeks, I shall use my column in the Catholic News to share the text of the presentation I gave at the recently completed Symposium on the Eucharist for laypersons held at the University of the West Indies on two consecutive Saturdays.

In his address to Patriarch Bartholomew I of Constantinople , he said, “I will never tire of being a servant of communion. This is the acceptable time to join our prayer to the intercession of these Doctors of the Church so that the Lord will hasten the time when we can live full communion together in the celebration of the Eucharist.” ( L'Osservatore Romano , December 1, 2004 )

A clear understanding of the notion of communion is important if the reality of the Eucharist as communion is to be properly appreciated and joyfully lived.

The concept of communion

The Church uses the word communion in various senses. If questioned about the linkage between Eucharist and communion most Catholics would respond in terms of Holy Communion. They would be minimally aware of the other senses of communion contained in the Catholic Tradition's understanding of Eucharist.

In a sense, they have inculpably privatised the Eucharist. Consequently, when they celebrate Eucharist, they are not sufficiently aware of the depth of the Eucharistic mystery nor are they aware of the interrelationship between Eucharist and the various senses of the concept of communion.

There are at least five ways in which the Church uses the word communion in relation to Eucharist. The first use is the concept of full communion.

The second is communion in the sense of koinonia , the concept of community or fellowship that we find in the Scriptures. The third sense is the most familiar example for the people - the privilege of receiving Holy Communion i.e. receiving the Body and Blood of the Lord. The fourth use is the concept of spiritual communion.

The fifth use is the Communion of Saints. Each sense of using the word communion is related to the others. Each sense of using the word communion is reflected in the celebration of the Eucharistic mystery.

In this reflection, I shall consider the meaning of each sense of communion and relate it to how we should understand and celebrate Eucharist and how we should live the ecclesiology of communion called for by the Holy Father in Chapter Four of his Encyclical Letter on the Eucharist.

1) Full communion

The clear message in the Holy Father's statement to the Patriarch of Constantinople was that, despite his personal desire to celebrate Eucharist, it was not possible precisely because they are not in full communion. The Holy Father's statement raises two practical questions:
1) What does the concept of full communion mean?
2) Why is full communion so important for the celebration of the Eucharist in the teaching of the Church?

1.1- The concept of full communion

The most practical way to understand the concept of “full communion” is to review the list of criteria used by the Church for determining the presence of full communion. The criteria are found in Canon Law specifically in canons 96, 204 and 205.

It is important to recall the operating principle of Canon Law as we consider full communion: law reflects theology. Law does not exist in isolation.

The four specific criteria for full communion in Canon Law are:
1) Baptism;
2) Acceptance of the Profession of Faith;
3) The Sacraments;
4) Adherence to ecclesial governance i.e. the Church governed by the Vicar of Christ and the Bishops in communion with the Vicar of Christ.

In the fourth chapter of the Encyclical Letter on the Eucharist, the Holy Father makes a significant observation. He said, “The celebration of the Eucharist cannot be the starting point for communion; Eucharist presupposes that communion already exists, a communion which it seeks to consolidate and bring to perfection.” (N. 35).

The Eucharist is an expression of full communion in both its invisible dimension – which, in Christ and through the working of the Holy Spirit, unites us to the Father and among ourselves, and in its visible dimension – communion with the teaching of the Apostles, the sacraments and the Church's hierarchical order.

On April 25, 2005, Pope Benedict XVI, in a very positive address to the Ecumenical Representatives who came to Rome for his installation, the Holy Father restated the traditional position on full communion.

He said, “Over and above what divides us and casts shadows on our full and visible communion, your presence here is a sign of sharing and support for the Bishop of Rome who can count on you to continue the journey.

I ask you to join with me to set an example of spiritual ecumenism which, through prayer, can bring about our full communion.” ( L'Osservatore Romano , May 4, 2005 ).

1.2- The importance of full communion for Eucharist

The Holy Father explains why the teaching of the Church places such importance on full communion for Eucharistic celebration. He states, “The relationship of the invisible and visible dimensions of full communion is constitutive of the Church as the sacrament of salvation. Only in this context can there be a legitimate celebration of Eucharist.” He concludes by stressing, “It is an intrinsic requirement of the Eucharist that it be celebrated in communion.”

1.3- Shadows on the Eucharist

One of the shadows about Eucharist mentioned by the Holy Father in the Encyclical Letter is the contemporary emphasis on Eucharist simply as a meal.

He said, “Stripped of its sacrificial meaning and the lack of emphasis on the necessity of priesthood grounded in apostolic succession for the celebration of authentic Eucharist, have reduced Eucharist to a form of proclamation.” (N. 10)

As a result, there have been ecumenical initiatives, which, although well intentioned, are contrary to the discipline of the Church.

If Eucharist is only a fraternal meal, then similar to liturgies of the Word, participation is open. On the other hand, if, as the Church teaches, Eucharist is making the sacrifice of Calvary present once again on the altar, then Eucharist must be celebrated according to the criteria of full communion. The Holy Father concludes: “Liturgy is never anyone's private property.” (N. 52)

When the four conditions for full communion are present and active, Eucharist fosters communion, proclaims communion and deepens communion.

(To be continued)