By John D. Zizioulas, Luke Ben Tallon
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Trad. (ed. G. Dix), pp. 6 and 40ff. , Ignatius, Magn. 1. 18 the euch a ristic com munion an d the wor ld With the exception of the book of Revelation, the New Testament does not give us explicit indication of this arrangement, although some texts allude to it indirectly. In linking them to the witness of Revelation, however, they allow us to contemplate this structure in order to understand better the meaning of the Eucharist in the apostolic Church. This structure is remarkable and unique, for it expresses both the historical and eschatological dimensions of the Eucharist, as well as the double aspect of the Church (‘unity’ and ‘multiplicity’), all at the very same time.
This question gives rise, in turn, to the question of the meaning of the Eucharist as the koinonia (communion) of the Body of Christ. Again, the answer will depend in large part on the importance and the value that we give to the pneumatology of the New Testament. According to Paul, the Eucharist is called ‘koinonia in the body’ and ‘koinonia in the blood’ of Christ’ (1 Cor. 10:16). The eucharistic koinonia, however, remains in the context of another koinonia — that of the Holy Spirit. The well-known salutation of 2 Cor.
Christ’s answer to this question provides an explanation of the term artos (bread) in the Lord’s Prayer: ‘I am the bread of life’. And in the prayer itself, we must understand the expression ‘our Father’ in association with the expression ‘our bread’. This is the bread of the community that lived this prayer, and it is no coincidence that in the first centuries there was an identity between this community and that formed by those who received communion at the Eucharist. If this is a possible interpretation, it is interesting that this ‘bread’ is described as épiousios, a term that means either ‘bread of or for or in-excess-of subsistence’ or ‘bread that comes’.
