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Sacramental bread

Sacramental bread, also known as the Eucharistic host or communion wafer, is the specially prepared bread used in the Christian sacrament of Holy Communion (or Eucharist) to represent the body of Jesus Christ, as instituted during the Last Supper when Jesus broke bread and shared it with his disciples, commanding them to "do this in remembrance of me." Across Christian denominations, the form and preparation of sacramental bread vary significantly, reflecting theological emphases on symbolism, real presence, or memorial. In the Roman Catholic Church, it must be unleavened, made exclusively from wheat flour and water to ensure purity and avoid spoilage, and typically shaped into thin, round wafers for distribution during Mass.^[1]^[2] The 1983 Code of Canon Law explicitly requires unleavened bread for the Latin rite, aligning with the tradition of the Passover meal and emphasizing the bread's role in transubstantiation, where it becomes Christ's actual body.^[2] In contrast, Eastern Orthodox Churches use leavened bread, referred to as prosphora or artos, baked from wheat flour, water, yeast, and salt, often stamped with a cross or religious symbols; this leavening symbolizes the risen, living Christ and is cut into portions during the Divine Liturgy for consecration into his body.^[3] Eastern Catholic Churches follow suit based on their rite, with Byzantine-rite Catholics employing leavened bread to maintain liturgical unity with Orthodoxy.^[4] The historical development of these practices highlights a key East-West divide that became a major point of contention in the 11th century, contributing to the Great Schism of 1054, when the Western Church increasingly adopted unleavened wafers to evoke the sinless purity of Christ and parallel the Jewish Passover unleavened bread used at the Last Supper, while the Eastern tradition retained leavened bread to signify new life and resurrection.^[5] In Protestant traditions, such as Lutheran, Anglican, and Reformed churches, sacramental bread serves primarily as a symbolic memorial of Christ's sacrifice rather than undergoing substantial change, and it may be either unleavened wafers or pieces of leavened loaf bread, depending on the denomination and local custom, with no universal mandate for composition beyond basic wheat-based elements.^[6]^[7] This diversity underscores the bread's central role in fostering communal unity, spiritual nourishment, and remembrance of Christ's passion across Christianity.^[8]

Overview

Definition

Sacramental bread refers to the specially designated bread employed in Christian liturgical celebrations, particularly the Eucharist (also known as Holy Communion or the Lord's Supper), where it serves as one of the two primary material elements—alongside wine—that are consecrated by a priest or minister to represent or become the body of Christ. In the Roman Catholic tradition, it is defined as wheat bread, an essential sign of the sacrament upon which the Holy Spirit's blessing is invoked and the priest institutes the sacrament by declaring Christ's words of consecration. Similarly, in Anglican practice, the normative elements include bread and wine used in the Eucharist to signify Christ's presence and foster communion among believers. In Eastern Orthodox Christianity, it takes the form of prosphora, a leavened loaf offered during the Divine Liturgy as the material for the Eucharist. Unlike ordinary bread intended for everyday consumption, sacramental bread is set apart through its exclusive reservation for sacred rites, requiring meticulous handling to maintain ritual purity and prevent any corruption or admixture with profane substances. This distinction underscores its role not merely as food but as a consecrated object central to the sacramental act, believed by many Christians to undergo a transformation—such as transubstantiation in Catholic doctrine—during the liturgy, thereby embodying divine reality rather than serving nutritional purposes alone. Sacramental bread commonly appears in various physical forms suited to the ritual context, such as thin, round wafers in Western traditions for individual distribution or larger loaves in Eastern rites that are portioned during the service, emphasizing its communal and symbolic function over casual eating. While primarily associated with Christianity, the concept draws from ancient Jewish practices, such as the unleavened bread of the Passover, which provided a foundational ritual model for the Last Supper.

Symbolism and Theological Role

In Christian theology, sacramental bread primarily symbolizes the body of Christ, drawing from the narrative of the Last Supper where Jesus broke bread and declared, "This is my body, which is for you; do this in remembrance of me" (1 Corinthians 11:24, NIV).^[9] This institution underscores the bread as a representation of Christ's sacrificial offering, linking it to the broader discourse in John 6:51-58, where Jesus describes himself as "the living bread that came down from heaven" and states, "Whoever eats my flesh and drinks my blood has eternal life" (John 6:54, NIV).^[10] These passages establish the bread's role in evoking Christ's incarnation, death, and promise of spiritual sustenance. Catholic doctrine interprets this symbolism through transubstantiation, wherein the substance of the bread is wholly converted into the substance of Christ's body during the Eucharistic consecration, while the appearances (or accidents) of bread remain. According to the Catechism of the Catholic Church, this change occurs by the power of the Holy Spirit and the words of institution, making Christ's real presence under the form of bread, which nourishes the faithful unto eternal life (CCC 1374-1376). In Lutheran theology, the bread participates in a sacramental union with Christ's body, such that the true body is present "in, with, and under" the bread, distributed to communicants without altering the bread's substance.^[11] The Augsburg Confession affirms this real presence, stating that "the Body and Blood of Christ are truly present, and are distributed to those who eat the Supper of the Lord" (Article X).^[11] Among some Protestant traditions, such as Baptists, the bread holds a memorialist view, serving as a symbolic emblem of Christ's body to commemorate his atoning death and anticipate his return, without implying any real presence or substantial change. The Baptist Faith and Message describes the Lord's Supper as "a symbolic act of obedience whereby members of the church, through partaking of the bread... memorialize the death of the Redeemer" (Article VII). These doctrinal interpretations highlight varying emphases on the bread's transformative, unifying, or commemorative power in the rite. Beyond specific doctrines, sacramental bread carries broader ritual significance in fostering unity with the divine, as participation in the one bread symbolizes the incorporation of believers into Christ's body, the Church (1 Corinthians 10:17, NIV).^[12] It evokes communal remembrance of Christ's sacrifice, re-presenting his paschal offering as a source of thanksgiving and reconciliation with God (CCC 1362-1367). Across Christian contexts, the bread thus embodies themes of sacrifice, binding participants in shared faith and eschatological hope.

History

Biblical and Jewish Origins

The roots of sacramental bread trace back to ancient Jewish practices, particularly the observance of Passover, where unleavened bread known as matzah played a central role. According to Exodus 12:15-20, during the seven-day festival commemorating the Israelites' exodus from Egypt, all leaven (hametz) was to be removed from homes, and participants were commanded to eat unleavened bread exclusively, symbolizing the haste of their departure when there was no time for dough to rise.^[13]^[14] This act of purity and urgency underscored the divine liberation, with matzah representing faith in God's swift redemption and the avoidance of any corrupting influences.^[15]^[16] Another significant Jewish precedent is the showbread (lechem ha-panim), a weekly offering placed on a golden table in the Tabernacle and later the Temple in Jerusalem. Leviticus 24:5-9 details the preparation of twelve loaves of unleavened bread from fine flour, arranged in two stacks and presented every Sabbath as a perpetual holy offering to God, symbolizing the twelve tribes of Israel and divine provision.^[17]^[18] These loaves, which remained fresh through a miraculous preservation, were eaten only by priests after replacement, reinforcing themes of sanctity, abundance, and covenantal relationship between God and the people.^[19]^[20] In the New Testament, these Jewish traditions inform the pivotal moment at the Last Supper, where Jesus incorporated bread into a ritual act during the Passover meal. As recorded in Matthew 26:26, Mark 14:22, and Luke 22:19, Jesus took bread—presumably unleavened given the Passover context in the Synoptic Gospels—blessed it, broke it, and distributed it to his disciples, declaring, "This is my body," thereby establishing bread as a foundational element of remembrance and new covenant.^[21]^[22] This event, set against the backdrop of unleavened bread's symbolic haste and purity, marked a transformative use of the familiar Jewish rite.^[23]

Early Christian Development

In the apostolic period, early Christian communities practiced the breaking of bread as a central element of their gatherings, often integrated with communal meals known as agape feasts. The Didache, an early Christian manual dated around 70-100 AD, instructs believers to assemble on the Lord's Day to break bread and offer the Eucharist after confessing sins, ensuring the offering's purity. This rite included a prayer over the broken bread, symbolizing the unity of the scattered church gathered into one, much like grains formed into a single loaf. Similarly, Justin Martyr, in his First Apology composed circa 155 AD, describes the Eucharist as occurring during Sunday assemblies where the president offers prayers and thanksgivings over bread and wine mixed with water, which the congregation affirms with "Amen" before distribution to those present, emphasizing its role as spiritual nourishment distinct from ordinary food.^[24]^[25] Patristic writers further shaped the theological understanding of the eucharistic bread during the second and third centuries. Ignatius of Antioch, in his Epistle to the Ephesians around 110 AD, referred to the Eucharist as the "medicine of immortality" and an antidote against death, underscoring its vivifying power through union with Christ's body, which grants eternal life. This period saw the bread typically as ordinary leavened loaf used in daily life, reflecting continuity with Jewish meal practices while adapting to Gentile contexts. Leavened bread remained the norm across Christian communities into the early Middle Ages, with the Western Church beginning to adopt unleavened bread around the 8th century, influenced by associations with the Passover.^[26]^[27] The Council of Nicaea in 325 AD played a pivotal role in standardizing eucharistic practices across the expanding church, issuing canons that regulated participation and administration to promote unity amid diverse local customs. For example, Canon 18 prohibited deacons from administering the Eucharist to presbyters and required deacons to receive it after presbyters from the bishop or a presbyter, thereby regulating clerical administration to ensure order during a time of doctrinal disputes. By the fifth century, as Christianity spread into varied cultural regions, distinct variations in bread preparation and rite execution emerged, laying the groundwork for enduring Eastern and Western differences while maintaining the core symbolism of Christ's body.^[28]

Preparation and Variations

Ingredients and Types

Sacramental bread is made from wheat flour and water, unleavened, in the Roman Catholic tradition, in accordance with Canons 924 §2 and 926 of the Codex Iuris Canonici, which requires that the bread be made solely from wheat and recently prepared to prevent spoilage.^[2] This formulation excludes additives such as yeast, salt, sugar, or fats to maintain ritual purity.^[29] In Eastern Orthodox practices, the bread, known as prosphora, typically includes wheat flour, water, yeast for leavening, and occasionally a small amount of salt, though some traditions omit salt to avoid excess.^[30] Across many Christian denominations, these exclusions of non-essential ingredients underscore the emphasis on simplicity and unadulterated wheat as the core element.^[31] Common types of sacramental bread include thin, round wafers or hosts in Western Christian rites, which are unleavened and designed for easy distribution during the Eucharist.^[32] In Eastern traditions, forms such as small, leavened loaves predominate, often stamped with religious symbols.^[33] Modern production frequently involves machine-manufactured wafers for efficiency and uniformity, though artisanal handmade versions persist in smaller communities or for special occasions.^[34] Purity standards for sacramental bread prioritize high-quality, uncontaminated wheat to ensure validity for liturgical use, with many producers sourcing organic wheat free from chemicals or additives.^[35] Since the early 2000s, the Catholic Church has approved low-gluten wheat hosts as valid alternatives for individuals with celiac disease, containing trace amounts of gluten to meet canonical requirements while minimizing health risks; fully gluten-free options remain invalid.^[36]

Leavened vs. Unleavened Forms

In Christian Eucharistic traditions, the choice between leavened and unleavened bread reflects deep doctrinal and symbolic distinctions, with Western churches predominantly favoring unleavened forms and Eastern churches employing leavened ones.^[37] Unleavened bread, prepared solely from wheat flour and water without yeast to prevent fermentation, became the standard in the Latin Rite by the 8th century, emphasizing a simple, pure composition that aligns with Passover traditions.^[38] Western traditions, particularly in the Roman Catholic Church, prefer unleavened bread as a symbol of Christ's sinlessness, drawing from biblical associations of leaven with corruption or sin; the Greek term azymos, meaning "without leaven," underscores this purity and links the Eucharist to the unblemished Paschal lamb.^[39] This form, often baked into thin wafers, represents the immaculate body of Jesus, free from the "puffing up" of sin symbolized by fermentation.^[40] In contrast, Eastern Orthodox and Eastern Catholic traditions use leavened bread known as prosphora, a risen loaf baked with yeast, flour, water, and sometimes salt, which is stamped with a cross and other seals before baking to signify Christ's resurrection and the five wounds of the crucifixion.^[41] The leavening process symbolizes the risen Christ and the transformative power of the Holy Spirit, evoking the dough's expansion as a metaphor for new life and the Church's growth from the apostolic era.^[42] The divergence contributed to tensions culminating in the East-West Schism of 1054, where the Western use of azymos (unleavened) bread was condemned by Eastern patriarch Michael I Cerularius as Judaizing and contrary to the New Testament's emphasis on leavened bread (artos) for the Eucharist, while Western legates, led by Cardinal Humbert, defended it as preserving Christ's purity; this "azyme controversy" was among the immediate triggers for mutual excommunications, exacerbating broader theological rifts.^[43] In the ensuing centuries, the debate persisted, with Eastern theologians viewing unleavened bread as tied to Old Testament legalism and Western ones upholding its validity for symbolizing sinlessness.^[44] Modern ecumenical dialogues have softened these positions, with the Council of Florence in 1439 affirming that both leavened and unleavened bread constitute valid matter for the Eucharist, treating the choice as a matter of liturgical discipline rather than doctrine; this allowance permits Eastern-rite Catholics to use leavened prosphora while Roman-rite Catholics retain unleavened hosts, fostering inter-church recognition without mandating uniformity.^[4]

Terminology

Etymology of Key Terms

The term "host" for the Eucharistic wafer derives from the Latin hostia, meaning "sacrifice" or "victim," referring to the sacrificial offering in ancient Roman rituals.^[45] This usage entered Christian liturgy through Church Latin, where it applied to the consecrated bread symbolizing Christ's sacrificial body, with the word appearing in English around 1300 via Old French oiste or hostie, and becoming standard for the wafer by the 14th century.^[45] The word "Eucharist," encompassing the sacramental bread and the rite itself, originates from the Greek eucharistia, meaning "thanksgiving" or "gratitude," derived from eu- ("well") and charizesthai ("to give thanks").^[46] In early Christian contexts, this term emphasized the bread's role in a communal act of remembrance (anamnesis) and gratitude for Christ's institution of the meal, as reflected in New Testament Greek usage.^[46] In Eastern Christian traditions, the Greek term artos denotes leavened sacramental bread, literally translating to "leavened bread" or simply "bread" in ancient usage, distinguishing it from unleavened forms.^[47] This word, rooted in classical Greek for raised or fermented loaves, has been applied since apostolic times to the prosphora (offering bread) used in Orthodox liturgies, symbolizing the risen Christ's living presence.^[47] Early Christian terminology for unleavened sacramental bread was influenced by the Hebrew matzah, the flat, unleavened bread of Passover, which the Septuagint rendered into Greek as azymos ("without leaven"), from a- (negative prefix) and zymē ("leaven" or "yeast"). This term appears in the New Testament to describe the Passover context of the Last Supper (e.g., Matthew 26:17), shaping Western Christian references to azyma or unleavened hosts as a direct linguistic echo of Jewish ritual bread.

Denominational Names

In the Catholic tradition, the sacramental bread is commonly referred to as the "sacred host," a term emphasizing its consecrated status as the Body of Christ, which is reserved in the tabernacle for adoration and distribution in Holy Communion.^[48] It is also known as a "communion wafer," describing its thin, unleavened, disk-shaped form made from wheat flour and water. In Eastern Orthodox Christianity, the central piece of sacramental bread, cut from the prosphora (a leavened loaf baked for liturgical use), is called the "Lamb" or "amnos" in Greek, symbolizing Christ as the Paschal Lamb sacrificed for humanity's salvation.^[49] Protestant denominations exhibit variation in terminology for sacramental bread, reflecting diverse emphases on symbolism and simplicity. In Reformed traditions, such as those of the Presbyterian Church (U.S.A.), it is typically termed "communion bread," underscoring its role in the Lord's Supper as a sign of Christ's covenant.^[50] Evangelical groups often refer to it more generally as one of the "elements," alongside the cup, to highlight its representational function without implying transubstantiation.^[51] Among Latter-day Saints, the sacramental bread used in weekly meetings is simply called "sacrament bread," blessed and partaken of to remember Jesus Christ's body, as outlined in official prayers and guidelines.^[52] In Mandaeism, a non-Christian Gnostic faith, the sacramental bread is known as "pihta," an unleavened flatbread prepared from flour, salt, and water, offered during rituals like baptism to symbolize spiritual nourishment and communal blessing.^[53]

Use in Christianity

Eastern Christian Traditions

In the Eastern Orthodox Church, sacramental bread is prepared as prosphora, a leavened loaf made from pure wheat flour, water, yeast, and occasionally salt, symbolizing the risen Christ and baked to a soft, well-risen texture.^[49] Prosphora is typically formed by layering two rounds of dough and stamped with a wooden seal before baking; the seal often features the inscription "IC XC NI KA" (Jesus Christ Conquers) in the center, surrounded by crosses or smaller squares representing portions for Christ, the Theotokos, and the saints, which aids in the ritual division during the Proskomide service.^[54] During this preparatory rite, the priest extracts the central portion, known as the Lamb, for consecration into the Body of Christ, while the remaining fragments are blessed and distributed as antidoron—non-consecrated bread given to the faithful at the Liturgy's conclusion as a means of spiritual blessing and communal sharing.^[55] Eastern Catholic Churches following the Byzantine rite employ practices closely aligned with those of the Eastern Orthodox, utilizing leavened prosphora baked with yeast to evoke the life-giving resurrection, prepared and sealed in a similar manner before consecration in the Divine Liturgy.^[4] Other Eastern Catholic Churches, such as the Maronite and Syriac Catholic, generally use leavened bread, except for the Armenian Catholic Church which uses unleavened bread called nushkhar, a thin, pure wheat wafer without yeast, baked to represent Christ's sinless purity and incorruptibility, which is broken and distributed during the Badarak liturgy to emphasize the sacrificial aspects of the Eucharist.^[32]^[56]^[57] Eastern Lutheran churches, such as those in Ukraine and Estonia that follow the Byzantine rite, use leavened bread akin to prosphora for the Eucharist, underscoring the real presence of Christ through its risen form and communal distribution in liturgical services.^[58]

Western Christian Traditions

In the Roman Catholic tradition, sacramental bread consists of thin, round, unleavened wafers known as azyme hosts, made solely from wheat flour and water to ensure purity and alignment with the Passover meal at the Last Supper.^[59] These hosts are consecrated during the Mass through transubstantiation, by which the substance of the bread is wholly converted into the Body of Christ, while retaining the appearances of bread. Reception typically occurs separately, with the host placed on the tongue or in the hand by a minister, though intinction—dipping the host into the consecrated wine—is permitted under specific liturgical norms when Communion under both kinds is distributed.^[60] Lutheran churches in the Western tradition commonly employ unleavened wafers for the sacrament of Holy Communion, reflecting a continuity with early Christian practices, though some congregations use home-baked bread prepared with simple ingredients like flour, water, and oil to emphasize communal participation.^[61] The doctrine of sacramental union holds that Christ's true Body and Blood are present "in, with, and under" the bread and wine, without explaining the mode of presence, distinguishing it from transubstantiation while affirming a real, objective participation in Christ's sacrifice.^[62] This real presence is received by communicants who partake of the bread broken and distributed during the Divine Service, often alongside the common cup of wine. Among Anglican and Reformed denominations, sacramental bread for the Lord's Supper varies, with both unleavened wafers and leavened loaves used depending on local custom and theological emphasis, allowing flexibility to symbolize the risen Christ's vitality in leavened forms or the Passover's purity in unleavened ones.^[63] Doctrinal views on presence range from a real, objective participation in Christ—affirmed in Anglican formularies and ecumenical statements—to more symbolic interpretations in some Reformed circles, yet all emphasize the bread as a means of grace shared in communal worship with the cup.^[64] The rite typically involves the presider breaking the bread and distributing it to the assembly, fostering unity in remembrance of Christ's death and resurrection.

Use in Other Faiths

Latter-day Saint Sacrament

In The Church of Jesus Christ of Latter-day Saints, sacramental bread plays a central role in the weekly sacrament meeting, an ordinance observed every Sunday to commemorate Jesus Christ's Atonement. During the meeting, a priest breaks the bread into pieces, symbolizing the body of Christ, and offers a specific prayer of blessing before it is passed to the congregation by deacons or other priesthood holders.^[65] The prayer, revealed in Doctrine and Covenants 20:77, invokes God's sanctification of the bread so that partakers may eat it in remembrance of Christ's body, witness their willingness to take upon themselves His name, always remember Him, keep His commandments, and receive His Spirit.^[66] This act emphasizes personal worthiness, as members who are in good standing renew their baptismal covenants through partaking, fostering spiritual renewal and commitment to Christ-centered living.^[67] The bread used is typically simple, plain leavened white bread, with no strict ecclesiastical guidelines on ingredients or leavening beyond ensuring it is suitable for the purpose, allowing flexibility for local availability while prioritizing reverence and simplicity in preparation to focus on remembrance rather than elaborate ritual. It is often baked locally by church members, including women in the early church who contributed homemade loaves, reflecting a communal effort to sustain the ordinance.^[65]^[68] Historically, the sacrament was restored through Joseph Smith in the 1830s shortly after the church's organization on April 6, 1830, drawing on biblical precedents from the Last Supper while adapting to modern revelation. Early revelations, such as Doctrine and Covenants 20:75–77, formalized its administration, directing that the church meet often to partake in remembrance of the Lord Jesus.^[66] The practice evolved from influences in Joseph Smith's contemporary religious environment, including Methodist traditions of communal meals and love feasts that emphasized personal conversion and fellowship, which shaped the ordinance's emphasis on individual covenant-making.^[69] By the mid-19th century, it had become a standardized weekly ritual, distinct from less frequent observances in other Christian groups.^[70]

Mandaean Rituals

In Mandaeism, a Gnostic religion emphasizing purity and the ascent of the soul to the World of Light, pihta serves as the central sacramental bread in key rituals, particularly the baptismal ceremony known as masbuta. Pihta is an unleavened flatbread prepared exclusively by ordained priests using white flour, salt, and water, ensuring its status as a "living" element free from animal-derived substances to uphold ritual cleanliness.^[53] The dough is hand-kneaded without leavening agents and baked fresh into small, biscuit-sized rounds, either salted for rites involving the living or saltless for those concerning the deceased, as this distinction aligns with Mandaean cosmological dualities of life and transition.^[71] During masbuta, performed weekly on Sundays in flowing river water symbolizing the Jordan, pihta is integral to the post-immersion communion phase. After participants emerge from immersion and receive anointing with sesame oil (misha), the priest breaks and distributes pihta alongside mambuha (sacred water), fostering communal bonds and spiritual nourishment. This act, accompanied by prayers and the kushta handclasp, reinforces connections (laufa) to divine light and purifies the soul from impurities, as detailed in Mandaean liturgical texts. Pihta is also employed in other ceremonies, such as the masiqta (death mass) for the deceased, where it sustains the soul's journey, and in priestly consecrations, always shared in a meal-like setting to embody communal harmony.^[72]^[73] Theologically, pihta symbolizes the emanation of light and purity essential to Mandaean soteriology, representing the soul's sustenance amid material defilement and its potential elevation to the realm of eternal light. According to the Ginza Rabba, the Mandaeans' primary scripture, pihta and mambuha together form the "living baptismal elements" that combat darkness and foster immortality, with their vegetable-based composition reflecting strict prohibitions on animal products to preserve ritual sanctity and avoid associations with the demonic world. This avoidance underscores pihta's role in ethical purity, distinguishing Mandaean practice from profane sustenance and aligning with the faith's emphasis on vegetarianism in sacred contexts.^[74]^[71]

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Both leavened and unleavened bread are valid matter for the Eucharist. The traditional use of unleavened bread in the Latin Church is a requirement for the ...Missing: modern allowances
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Western Rite and some Latin usages - The Byzantine Forum
Sep 4, 2010 · "The Eucharistic bread has been unleavened in the Latin rite since the 8th century -- that is, it is prepared simply from flour and water, ...
[37]
About the Eucharistic Bread: Sould It Be Leavened or Unleavened?
Apr 25, 2019 · In the ninth century the use of unleavened bread had become obligatory in the West, while the Orthodox continued the exclusive offering of ...
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LEAVENED OR UNLEAVENED BREAD? – April 2012
I can't imagine a worse emblem to signify Christ's sinless purity than leaven, which is always a symbol of pride and sin because it 'puffs up.<|separator|>
[39]
Why do Eastern Christians use leavened bread for the Eucharist?
Mar 22, 2018 · In the Eastern tradition leavened bread represents the resurrection of Jesus, and early on they did not feel it was necessary to directly imitate the Last ...
[40]
Why Do Orthodox Churches Use Leavened Bread For Communion?
May 25, 2021 · Regardless of what bread Christ used, leavened bread more closely symbolizes Christ and the change He affects in our lives. Keep Reading ...
[41]
The Azyme Debate: The Eleventh and Twelfth Centuries
Sep 22, 2022 · The debate over Eucharistic bread, and not the Filioque or the power of the pope, was the immediate cause of the schism that eventually split the Christian ...
[42]
[PDF] Fire, Beards, and Bread: Exploring Christian East–West Relations à ...
Oct 25, 2023 · It is important to note that the precedent of the Ebionites' and the Armenians' use of unleavened bread for the Eucharist had preconditioned the ...
[43]
Host - Etymology, Origin & Meaning
### Summary of "host" Etymology (Eucharistic Host/Sacrifice Context)
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Eucharist - Etymology, Origin & Meaning
Eucharist originates from Greek eukharistia meaning "thanksgiving" and "the Lord's Supper," derived from eukharistos "grateful," highlighting its meaning as ...Missing: host | Show results with:host<|separator|>
[45]
Artos — the Bread of Easter | Church Blog - St Elisabeth Convent
May 3, 2021 · Artos is a Greek word, translated literally as “leavened bread”. The tradition of using the Artos in worship has existed since the age of the ...
[46]
Instruction Redemptionis Sacramentum - The Holy See
It is to be noted that if the Priest or Deacon hands the sacred host or chalice to the concelebrants, he says nothing; that is to say, he does not pronounce the ...
[47]
The Office of Oblation (Proskomide)
Prosphoron (singular) or Prosphora (plural). Holy bread offered for the preparation of the Sacrament of the Holy Eucharist. Recipe: Prosphoron. 5 cups flour ( ...
[48]
Sacraments: Lord's Supper — F.A.Qs | Presbyterian Church (U.S.A.)
the sharing of bread and wine — and a particular aspect of its theological ...
[49]
Communion - The Reformed Church in America
Some churches practice intinction (dipping the bread in the wine), and some serve the elements separately. Sometimes people are served while seated. At ...
[50]
Blessing on the Bread
O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it.
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Mandaean Baptism (Maṣbuta) as an Example of a Repeated Ritual
Segelberg, Masbita: Studies in the Ritual of Mandaean Baptism (Uppsala: ... He burns incense and mixes flour and salt with water to make a pihta, a small, biscuit ...Missing: source | Show results with:source
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Prosphora Baking | St. Demetrios Greek Orthodox Church
A loaf of prosphora is "sealed" or "stamped" before it is baked. The seal is divided into five portions: The central three portions are squares with the ...
[53]
Receiving Blessed Bread - Saint John the Evangelist Orthodox Church
The antidoron is the blessed bread that remains after the priest removes the Lamb from the prosphora. We typically receive this blessed bread at the end of ...
[54]
Why do we use unleavened bread for Holy Communion?
Jul 10, 2020 · Unlike many churches, the Armenian Church has always used unleavened bread (flat bread that does not contain yeast) for the Eucharist.Missing: matsoun | Show results with:matsoun
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[PDF] Leavened vs. Unleavened Bread in the Lord's Supper | Trinity ...
... Western “hosts” (unleavened wafers) used in Communion. ... Some Christians see unleavened bread as symbolizing purity or Christ's sinless body. ... Mass ...
[56]
THE HOLY LEAVEN: APOSTOLIC CONTINUITY IN THE SYRIAC ...
Mar 27, 2025 · The Council of Tours (AD 567) upheld the validity of using leavened bread in the Eucharist, indicating a conscious retention of apostolic ...
[57]
Circular letter to Bishops on the bread and wine for the Eucharist
Jun 15, 2017 · The bread used in the celebration of the Most Holy Eucharistic Sacrifice must be unleavened, purely of wheat, and recently made so that there is no danger of ...
[58]
Norms for the Distribution and Reception of Holy Communion under ...
The Deacon or Priest places the consecrated bread in several ciboria or patens, if necessary, as required for the distribution of Holy Communion. If it is not ...
[59]
Frequently Asked Questions - Evangelical Lutheran Church in America
‍How do we distribute Holy Communion? ‍‍What kinds of bread are used in Holy Communion?‍. ‍What kinds of wine are used for Holy Communion?‍. ‍Where do we keep ...
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FAQs about Doctrine - The Lutheran Church—Missouri Synod
ANSWER: The answer to your question is that we receive in, with, and under the bread and wine the true body and blood of Christ shed on the cross, Jesus Christ ...
[61]
https://www.elca.org/our-work/congregations-and-synods/worship/faq
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[PDF] Agreed Statement on Eucharistic Doctrine 1971 Anglican - Roman ...
Communion with Christ in the eucharist presupposes his true presence, effectually signified by the bread and wine which, in this mystery, become his body and ...
[63]
Chapter 23: The Sacrament
A deacon or other priesthood holder then passes the sacrament bread to the congregation. Then the priest or Melchizedek Priesthood holder blesses the water, and ...
[64]
Doctrine and Covenants 20
46 The priest's duty is to preach, teach, expound, exhort, and baptize, and administer the sacrament, ... bread to the souls of all those who partake of it ...
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Blessings of the Sacrament
The second principle is to remember that we are renewing our baptismal covenants as we partake of the sacrament. ... See Doctrine and Covenants 20:77. Boyd K.
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Sacrament Meetings - The Church of Jesus Christ of Latter-day Saints
We baked a lot of bread.” In the early Church, adult men typically blessed the sacrament and women provided bread, wine, and table linens. In the 1870s ...
[67]
The Lord's Supper in Early Mormonism | Religious Studies Center
These Latter-day Saints, for example, referred to the ordinance by several names, including the Lord's Supper, the sacrament of the Lord's Supper, “breaking ...
[68]
The Restoration of the Sacrament
When The Church of Jesus Christ of Latter-day Saints was organized in 1830, the Lord restored the sacred ordinance of the sacrament.
[69]
MANDAEANS ii. THE MANDAEAN RELIGION - Encyclopaedia Iranica
Apr 7, 2008 · According to the Mandaean sources, the earliest self-appellations are: “elect of righteousness” (bhiri zidqa) and “guardians” or “possessors ...
[70]
The Mandaean Religion by Kurt Rudolph - The Gnosis Archive
The second part takes place on the banks of the “Jordan” and consists of the anointing with oil (of sesame), the communion of bread (pihta) and water (mambuha) ...
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Mandaean Beliefs & Mandaean Practices - اتحاد الجمعيات المندائية
May 28, 2014 · This ablution is known as masbuta (maswetta) includes the sacraments of oil, bread (known as pihtha) and water (from the river only, known ...
[72]
Christian and Mandaean Perspectives on Baptism - Academia.edu
The priest now administers Pihta (unleavened holy ritual bread) followed by the Mambuha (sacred holy ritual water).74 The third KusÁa or ritual handclasp is ...