Communion

The communion indicates, in the Christian Religion but more particularly at the catholic and the Orthodoxes, the actualization of the sacrifice of Jesus with his disciples, his day before Passion . This meal is called the Cène by the Christian (for this reason, and other doctrinal reasons, its commemoration is especially called Sainte Cène at the Protestant in order to underline its character symbolic system).

Origin of the term

The cene is reported in the Gospel S (of the Greek evangelios , which means Good news in Greek old), by each of the four Évangéliste S :

Jean, which was youngest of the four Evangelists, was with the left of Jesus at the time of the meal Pascal. It is him which reported with the most precise details the words pronounced by Jesus at the time of the meal, in what one calls the speech of Cène (Gospel according to Jean saint, chapters 13 to 17).

After the Resurrection of Jesus, Pierre and Jean (being young person, this one ran more quickly towards the tomb and arrived the first) were the first to have understood that Jesus was ressuscity (they had not seen it yet their own eyes).

The Pascal banquet like commemoration of Cène

According to the Catechism of the Catholic church ( cf nos 1382 to 1401), the Pascal banquet is another term which one could employ about the communion. Communion is in fact a term which one has sometimes habit to call in the direction of the commemoration of the meal (Cène, or banquet) that Jesus divided with his disciples at Easter, instituting the Sacrement Eucharistie, in the Christian Religion . The eucharistie commemorates the death and of the Résurrection of Jesus.

In the course of the mass:

  • Time of the reception, or rite of opening,
  • Rite pénitentiel,
  • Time speaking,
  • Time of the meal or eucharistic Liturgy,
  • Time of the departure or rite of sending,
the communion corresponds to the time of the meal, more particularly at the moment when the bread is divided (or bread and wine according to the practices).

How communier?

Here what suggests Saint Cyrille of Jerusalem (315-386): When you advance, does not approach you the open large hands, nor the isolated fingers; but with your left hand, makes a throne for the line which will receive the King. Receive the body of Christ in the hollow of your hand and answers “amen”. Carefully, sanctifies whereas the eyes by the contact of the crowned body. Take it, day before of nothing to be lost. Indeed if you lost a piece of them, it would be as if you lost one of your members! Say to me, if you gold spangles were given, you would not keep them with the greatest care, while taking care well not to lose some, for not suffered damage! Shouldn't you be more attentive still with what is much more invaluable than gold and the invaluable stones not to drop some a crumb? Then after having communié with the body of Christ, approaches you also of the cut of his blood. Do not tighten the hands, but inclines you in attitude of worship and respect and say “amen”. Also sanctify by the participation in the blood of Christ. And while your lips are still wet, effleure them of your fingers and sanctify your eyes, your face of your other directions. Then, while hearing the prayer return thanks to God who considered to be you worthy of so great mysteries.

The things to be observed and avoid concerning very holy Eucharistie were recapitulated in an instruction “Redemptionis Sacramentum” prepared by the Congregation for the Divine Worship and the Discipline of the Sacraments, according to the mandate of Sovereign pontiff Jean-Paul II, in collaboration with the Congregation for the Doctrines of the Faith, was approved by same Sovereign pontiff, on March 19th, 2004. It should be noted that the Episcopal conferences and the bishops of each particular church have one big leeway in the application of these rules. The Episcopal conference of the bishops of France, judged that instruction 104, posed practical problems. Indeed its strict application leads to a lengthening of the time necessary to the distribution of the Holy Species. Consequently, it was decided that the faithful laic ones could soak themselves the Holy Host in invaluable Sang. This gesture is indicated under the name of Intinction. For memory, the various paragraphs concerning the communion under the two species are recalled below.

1 - To manage the Holy Communion under the two species with faithful laic, it is necessary to take account of a suitable manner of the circumstances, whose evaluation is allocated initially to the Bishops diocesans. One must absolutely exclude it when there is a risk, even tiny, of profanation of the holy species. To ensure a fuller coordination in this field, it is necessary that the Conferences of the Bishops publish standards relative mainly to “the manner of giving the Holy Communion under the two species to faithful and extension of faculty to give it”; they must be confirmed by the Apostolic Seat, i.e. by the Congregation for the Divine Worship and the Discipline of the Sacraments.

2 - One should not manage the Communion with the chalice with faithful laic if, because of presence of a great number of communicants, it is difficult to evaluate the quantity of wine necessary to Eucharistie; indeed, it is necessary to avoid the risk “which it remains too much of Blood of Christ to consume at the end of the celebration”. In the same way, one must act in this manner in the other following cases: it is difficult to organize the access of the communicants to the chalice; the celebration requires the use of such a quantity of wine that it is difficult to know with certainty its source and its quality; one does not lay out, for a determined celebration, of a sufficient number crowned ministers, nor extraordinary Ministers for the Holy Communion having received a suitable formation; a notable part of the people persists, for various reasons, not to want communier with the chalice, which causes to blur the sign of the unit to some extent.

3 - The standards of the Romain Missal admit the principle according to which, whenever the Communion is managed under the two species “it is possible to consume the Blood of Christ either while drinking directly with the chalice, or by intinction, or by using a blowtorch, or a spoon”. When the Communion is managed with faithful laic, the Bishops can exclude to give it with the blowtorch or the spoon, in the places where they are not of use, by maintaining however always in force the possibility of managing the Communion by intinction. However, in this last case, it is necessary to use hosts, which should be neither too thin nor too small, and that which communie must receive the Sacrament on behalf of the priest only in the mouth.

4 - He is not allowed that which receives the communion to soak itself the host in the chalice, nor to receive in the hand the host, which was soaked in the Blood of Christ. In the same way, it is necessary that the host, intended for the communion by intinction, is made by employing a valid matter, and that she is devoted; he is thus absolutely prohibited to use bread not devoted or manufactured with another matter.

Diversity

The various branches of the Christianisme get along on the principle of the Sacrement of the eucharistie, but do not grant exactly the same significance to it.

See also: Eucharistie

The nuances of interpretation of the biblical texts in the Histoire made that the communion, within the meaning of the sacrament of the Eucharistie, is often carried out still separately between the various Christian confessions|.

The sacrament of the eucharistie is mutually recognized between orthodoxe catholics and . There remains a difficult question between catholics and Protestants, insofar as the latter are still regarded as Anathème S (see in particular Décret on the Justification of the Concile of Thirty, chap. 16, § 60) by the Roman Church and that its teaching on the Transsubstantiation, formatted against Protestant theologies at the Concile of Thirty at the 16th century, is always of strength today. The division of the sacrament of the eucharistie between catholics and Protestants vigorously was recently still repudiated (in 2000 in its declaration Dominus Iesus , and once again in 2002 and 2003 in its work In Dio Vicino God intime") by the ex-cardinal Joseph Ratzinger, then Prefect of the Congregation for the doctrines of the faith - old the Enquiry -, which is today the Pape Benoît XVI.

However efforts were carried out by many Christian since the 19th century to return towards the union desired by the Seigneur (Gospel). In particular, the Protesting S worked the Old Testament much. The publication of the oecumenical translation of the Bible constitutes one of these more creditable efforts.

Since the Reform and the Counter-Reformation (Concile of Thirty), the Vatican II is the first meeting of the Catholic church which seeks to make lead the efforts of Réconciliation Christians, through a process called oecumenism, it exists a communion of Prière between the Christians, during the week of the Unit.

Internal bonds

Random links:Dominique Hérody | House of the castle-forts of Obersteinbach | Michel Vuillermoz | Medersa Bou Inania de Meknès | Scandola (ship) | Classification_de_Carnegie_des_établissements_d'une_éducation_plus_élevée