Eucharist

==Ritual and liturgy==
Many Christian denominations classify the Eucharist as a [[sacrament]].{{efn|For example, Catholics, Eastern Orthodox, Oriental Orthodox, "Anglo-Catholic" Anglicans, Old Catholics; and cf. the presentation of the Eucharist as a sacrament in the ''Baptism, Eucharist and Ministry'' document<ref>[http://www.oikoumene.org/en/resources/documents/wcc-commissions/faith-and-order-commission/i-unity-the-church-and-its-mission/baptism-eucharist-and-ministry-faith-and-order-paper-no-111-the-lima-text/baptism-eucharist-and-ministry. html#c10499 ''Baptism, Eucharist and Ministry'' document]{{dead link|date=March 2018 |bot=InternetArchiveBot |fix-attempted=yes }}</ref> of the [[World Council of Churches]]}} Some [[Protestants]] (though not all) prefer to instead call it an ''[[Ordinance (Christianity)|ordinance]]'', viewing it not as a specific channel of [[divine grace]] but as an expression of faith and of obedience to Christ.

===Catholic Church===
{{Main|Eucharist in the Catholic Church}}
[[File:Ecce Agnus Dei.jpg|thumb|right|upright=1.15|At a Solemn [[Tridentine Mass]], the Host is displayed to the people before Communion.]]

In the Catholic Church the Eucharist is considered as a [[Sacraments of the Catholic Church|sacrament]], according to the church the Eucharist is "the source and summit of the Christian life."<ref>{{cite book |title=Lumen gentium 11 |url=https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html |access-date=1 January 2019}}</ref> "The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch."<ref>{{cite book |title=Presbyterorum ordinis 5 |url=https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19651207_presbyterorum-ordinis_en.html |access-date=1 January 2019}}</ref> ("Pasch" is a word that sometimes means Easter, sometimes Passover.)<ref>{{Cite web|title=Definition of PASCH|url=https://www.merriam-webster.com/dictionary/Pasch|access-date=2020-10-27|website=www.merriam-webster.com|language=en}}</ref>

====As a sacrifice====
{{Main|Eucharist in the Catholic Church#Eucharist in the Mass}}
In the Eucharist the same sacrifice that Jesus made only once on the cross is made present at every Mass. According to [[Compendium of the Catechism of the Catholic Church]], "The Eucharist is the very sacrifice of the Body and Blood of the Lord Jesus which he instituted to perpetuate the sacrifice of the cross throughout the ages until his return in glory."<ref>{{cite web |title=Compendium of the Catechism of the Catholic Church #271|url=https://www.vatican.va/archive/compendium_ccc/documents/archive_2005_compendium-ccc_en.html#The%20sacraments%20of%20Christian%20initiation |website=www.vatican.va |access-date=28 December 2018}}</ref>

"When the Church celebrates the Eucharist, she commemorates Christ's Passover, and it is made present the sacrifice Christ offered once for all on the cross remains ever present. [...] The Eucharist is thus a sacrifice because it re-presents (makes present) the same and only sacrifice offered once for all on the cross"<ref>{{Cite CCC|2.1|1362–67}}</ref>

The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: "The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different."<ref name="scborromeo.org">{{cite web| url = http://www.scborromeo.org/ccc/para/1367.htm| title = Catechism of the Catholic Church #1367}}</ref> In the holy sacrifice of the Mass, "it is Christ himself, the eternal high priest of the New Covenant who, acting through the ministry of the priests, offers the Eucharistic sacrifice. And it is the same Christ, really present under the species of bread and wine, who is the offering of the Eucharistic sacrifice."<ref>{{cite web| url = http://www.scborromeo.org/ccc/para/1410.htm| title = Catechism of the Catholic Church #1410}}</ref>

====As a real presence====
{{Main|Real presence of Christ in the Eucharist}}
[[File:20190529 Spain and Portugal El Camino Pilgrimage 1063 (48002601588).jpg|thumb|Eucharistic celebration at the [[Sanctuary of Fátima|Sanctuary of Our Lady of Fátima]].]]
According to the [[Catholic Church]] Jesus Christ is present in the Eucharist in a true, real and substantial way, with his body, blood, soul and divinity.<ref>{{cite book |title=Compendium of the Catechism of the Catholic Church #282 |url=https://www.vatican.va/archive/compendium_ccc/documents/archive_2005_compendium-ccc_en.html |access-date=28 November 2021}}</ref> By the [[consecration]], the [[Substance theory|substances]] of the bread and wine actually become the substances of the body and blood of Christ ([[transubstantiation]]) while the appearances or "species" of the bread and wine remain unaltered (e.g. colour, taste, feel, and smell). This change is brought about in the eucharistic prayer through the efficacy of the word of Christ and by the action of the Holy Spirit.<ref>{{cite web|title=The Real Presence of Jesus Christ in the Sacrament of the Eucharist: Basic Questions and Answers|url=http://www.usccb.org/prayer-and-worship/the-mass/order-of-mass/liturgy-of-the-eucharist/the-real-presence-of-jesus-christ-in-the-sacrament-of-the-eucharist-basic-questions-and-answers.cfm|website=United States Conference of Catholic Bishops|access-date=4 January 2017}}</ref><ref>{{cite web|last1=Aquinas|first1=Thomas|title=Summa Theologiæ Article 2|url=http://www.newadvent.org/summa/4075.htm|website=New Advent|access-date=4 January 2017}}</ref><ref>{{cite web|url=http://history.hanover.edu/texts/trent/ct13.html |title=Council of Trent, Decree concerning the Most Holy Sacrament of the Eucharist, chapter IV and canon II |publisher=History.hanover.edu |access-date=2019-05-16}}</ref> The Eucharistic presence of Christ begins at the moment of the consecration and endures as long as the Eucharistic species subsist,<ref>Council of Trent, Decree concerning the Most Holy Sacrament of the Eucharist, canon III</ref><ref>{{Cite CCC|2.1|1377}}</ref> that is, until the Eucharist is digested, physically destroyed, or decays by some natural process<ref>{{cite web|last1=Mulcahy, O.P.|first1=Bernard|title=The Holy Eucharist|url=http://www.kofc.org/un/es/resources/cis/cis320.pdf|website=kofc.org|publisher=Knights of Columbus|access-date=4 January 2017|ref=p. 32}}</ref> (at which point, theologian [[Thomas Aquinas]] argued, the substance of the bread and wine cannot return).<ref>{{cite web|last1=Aquinas|first1=Thomas|title=Summa Theologiae, Question 77|url=http://www.newadvent.org/summa/4077.htm#article4|website=New Advent|publisher=Kevin Knight|access-date=4 January 2017}}</ref>

The [[Fourth Council of the Lateran]] in 1215 spoke of the bread and wine as "transubstantiated" into the body and blood of Christ: "His body and blood are truly contained in the sacrament of the altar under the forms of bread and wine, the bread and wine having been transubstantiated, by God's power, into his body and blood".{{efn|A misprint in the English translation of the Medieval Sourcebook: Canons of the Fourth Lateran Council, 1215 gives {{lang|la|"transubstantiatio"}} in place of {{lang|la|"transubstantiatis"}} in Canon 1,<ref>{{Cite web |url=http://www.fordham.edu/halsall/basis/lateran4.html |title=Canon 1. |access-date=6 January 2011 |archive-date=31 May 2020 |archive-url=https://web.archive.org/web/20200531072307/https://sourcebooks.fordham.edu/basis/lateran4.asp |url-status=dead }}</ref> as opposed to the original: {{lang|la|"Iesus Christus, cuius corpus et sanguis in sacramento altaris sub speciebus panis et vini veraciter continentur, {{em|transsubstantiatis}} pane in corpus, et vino in sanguinem potestate divina"}}.<ref>{{cite web|url=http://catho.org/9.php?d=bxw#bo5 |title=Denzinger 8020 |publisher=Catho.org |access-date=2019-05-16}}</ref>}}<ref>{{Catholic|prescript=|wstitle=Fourth Lateran Council (1215)}}. [http://www.papalencyclicals.net/Councils/ecum12-2.htm#Confession of Faith ''Fourth Lateran Council: 1215''], 1. Confession of Faith, retrieved 2010-03-13.</ref> In 1551, the [[Council of Trent]] definitively declared: "Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread,<ref>{{Bibleverse|John|6:51}}</ref> it has always been the conviction of the Church of God, and this holy Council now declares again that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called [[transubstantiation]]."<ref>{{Cite CCC|2.1|1376}}</ref><ref>{{cite book |title=Under Julius III&nbsp; Council of Trent Session 13 Chapter IV |url=https://www.ewtn.com/library/COUNCILS/TRENT13.HTM |access-date=19 December 2018 |archive-date=6 December 2018 |archive-url=https://web.archive.org/web/20181206044115/http://www.ewtn.com/library/COUNCILS/TRENT13.HTM |url-status=dead }}</ref><ref>[http://history.hanover.edu/texts/trent/ct13.html Session XIII, chapter IV]; cf. canon II)</ref>

The church holds that the body and blood of Jesus can no longer be truly separated. Where one is, the other must be. Therefore, although the priest (or [[extraordinary minister of Holy Communion]]) says "The Body of Christ" when administering the Host and "The Blood of Christ" when presenting the chalice, the communicant who receives either one receives Christ, whole and entire. "Christ is present whole and entire in each of the species and whole and entire in each of their parts, in such a way that the breaking of the bread does not divide Christ."<ref>{{cite web |title=Catechism of the Catholic Church – The sacrament of the Eucharist #1377 |url=https://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a3.htm |website=www.vatican.va |access-date=28 December 2018}}</ref>

[[File:BentoXVI-51-11052007 (frag).jpg|thumb|left|upright|[[Pope Benedict XVI]] celebrates a Mass.]]
The Catholic Church sees as the main basis for this belief the words of Jesus himself at his Last Supper: the [[Synoptic Gospels]]<ref>{{Bibleref2|Matthew|26:26–28|NAB}}; {{Bibleref2|Mark|14:22–24|NAB}}; {{Bibleref2|Luke|22:19–20|NAB}}</ref> and [[Paul of Tarsus|Paul's]] recount that Jesus at the time of taking the bread and the cup said: "This is my body […] this is my blood."<ref>{{bibleref2|1cor|11:23–25||1&nbsp;Cor.&nbsp;11:23–25}}</ref> The Catholic understanding of these words, from the [[Patristics|Patristic]] authors onward, has emphasized their roots in the covenantal history of the Old Testament. The interpretation of Christ's words against this Old Testament background coheres with and supports belief in the [[Real presence of Christ in the Eucharist]].<ref>{{cite web|url=http://stephenpimentel.tripod.com/papers/eucharist2.html |archive-url=https://web.archive.org/web/20101210092453/http://stephenpimentel.tripod.com/papers/eucharist2.html |url-status=dead |archive-date=2010-12-10 |title='Abrahamic, Mosaic, and Prophetic Foundations of the Eucharist'. ''Inside the Vatican'' 16, no. 4 (2008): 102–05 |access-date=2019-05-16}}</ref>

===Reception and devotions===
According to the Catholic Church doctrine receiving the Eucharist in a state of [[mortal sin]] is a [[sacrilege]]<ref>{{Cite web|url=https://www.catholicity.com/baltimore-catechism/lesson28.html|title=Holy Communion|website=www.catholicity.com}}</ref> and only those who are in a state of grace, that is, without any mortal sin, can receive it.<ref>{{cite book |title=Compendium of the Catechism of the Catholic Church # 291 |url=https://www.vatican.va/archive/compendium_ccc/documents/archive_2005_compendium-ccc_en.html |access-date=20 August 2019}}</ref> Based on 1 Corinthians 11:27–29, it affirms the following: "Anyone who is aware of having committed a mortal sin must not receive Holy Communion, even if he experiences deep contrition, without having first received [[Penance (Catholic Church)|sacramental absolution]], unless he has a grave reason for receiving Communion and there is no possibility of going to confession."<ref>{{Cite CCC|2.1|1385}}</ref><ref>{{Cite CCC|2.1|1457}}</ref>

Since the Eucharist is the body and blood of Christ, "the worship due to the sacrament of the Eucharist, whether during the celebration of the Mass or outside it, is the worship of {{lang|la|latria}}, that is, the adoration given to God alone.""<ref>{{cite web| url = https://www.vatican.va/archive/compendium_ccc/documents/archive_2005_compendium-ccc_en.html| title = Compendium of the Catechism of the Catholic Church #286}}</ref> The Blessed Sacrament can be exposed (displayed) on an [[altar]] in a [[monstrance]]. Rites involving the exposure of the Blessed Sacrament include [[Benediction]] and [[eucharistic adoration]]. According to [[Catholic theology]], the host, after the Rite of Consecration, is no longer bread, but is the Body, Blood, Soul, and Divinity of Christ. Catholics believe that Jesus is the sacrificial [[Lamb of God]] prefigured in the [[Old Testament]] [[Passover]]. Unless the flesh of that Passover sacrificial lamb was consumed, the members of the household would not be saved from death. As the Passover was the [[Old Covenant]], so the Eucharist became the [[New Covenant]]. (Matthew 26:26–28, Mark 14:22-24, Luke 22: 19–20, and John 6:48–58)

===Eastern Orthodoxy===
[[File:Liturgy St James 1.jpg|thumb|Eucharistic elements prepared for the Divine Liturgy]]
{{Main|Divine Liturgy}}
Within [[Eastern Christianity]], the Eucharistic service is called the "Divine Liturgy" ([[Byzantine Rite]]) or similar names in other rites. It comprises two main divisions: the first is the "Liturgy of the Catechumens" which consists of introductory litanies, antiphons and scripture readings, culminating in a reading from one of the [[Gospels]] and, often, a [[homily]]; the second is the "Liturgy of the Faithful" in which the Eucharist is offered, consecrated, and received as Holy Communion. Within the latter, the actual Eucharistic prayer is called the ''[[anaphora (liturgy)|anaphora]]'', (literally "offering" or "carrying up", from the Greek {{lang|grc|ἀνα- + φέρω}}). In the [[Rite of Constantinople]], two different anaphoras are currently used: one is attributed to [[John Chrysostom]], the other to [[Basil of Caesarea|Basil the Great]]. In the [[Oriental Orthodoxy|Oriental Orthodox Church]], a variety of anaphoras are used, but all are similar in structure to those of the Constantinopolitan Rite, in which the Anaphora of Saint John Chrysostom is used most days of the year; Saint Basil's is offered on the Sundays of [[Great Lent]], the eves of [[Christmas]] and [[Theophany]], [[Maundy Thursday|Holy Thursday]], [[Holy Saturday]], and upon his feast day (1 January). At the conclusion of the Anaphora the bread and wine are held to be the body and blood of Christ. Unlike the Latin Church, the [[Byzantine Rite]] uses leavened bread, with the leaven symbolizing the presence of the Holy Spirit.<ref>{{cite book |url=https://books.google.com/books?id=zSXu17g7BRwC&pg=PA90 |first=Steven |last=Runciman |title=The Great Church in Captivity |publisher=Cambridge University Press |year=1968 |isbn=978-0521313100 |page=90}}</ref> The [[Greek Orthodox Church]] utilizes leavened bread in their celebration.<ref>[https://www.orthodoxanswers.org/why-do-the-orthodox-use-leavened-bread-since-leaven-is-a-symbol-of-sin-is-not-christs-body-sinless/ Why do the Orthodox use leavened bread since leaven is a symbol of sin? Is not Christ's body sinless? ] {{Webarchive|url=https://web.archive.org/web/20180826183243/https://www.orthodoxanswers.org/why-do-the-orthodox-use-leavened-bread-since-leaven-is-a-symbol-of-sin-is-not-christs-body-sinless/ |date=26 August 2018 }} – orthodoxanswers.org. Retrieved 26 August 2018.</ref>

Conventionally this change in the elements is understood to be accomplished at the [[epiclesis]] ("invocation") by which the [[Holy Spirit]] is invoked and the [[consecration]] of the bread and wine as the genuine body and blood of Christ is specifically requested, but since the anaphora as a whole is considered a unitary (albeit lengthy) prayer, no one moment within it can readily be singled out.

===Protestantism===
====Anabaptists====
Anabaptist denominations, such as the [[Mennonite]]s and German Baptist Brethren Churches like the [[Church of the Brethren]] churches and congregations have the [[lovefeast|Agape feast]], [[footwashing]], as well as the serving of the bread and wine in the celebration of the [[Lovefeast]]. In the more modern groups, Communion is only the serving of the Lord's Supper. In the communion meal, the members of the Mennonite churches renew their covenant with God and with each other.<ref>{{cite web|url=http://www.gameo.org/encyclopedia/contents/O745ME.html |title=Ordinances |publisher=Gameo|date=24 August 2013 |access-date=11 October 2013}}</ref>

====Moravian/Hussite ====
The [[Moravian Church]] adheres to a view known as the "sacramental presence",<ref name="Atwood2010">{{cite book|last=Atwood|first=Craig D.|title=Community of the Cross: Moravian Piety in Colonial Bethlehem|date=1 November 2010|publisher=Penn State Press|language=en|isbn=9780271047508|page=165|quote=In the eighteenth century, the Moravians consistently promoted the Lutheran doctrine of the real presence, which they described as a "sacramental presence."}}</ref> teaching that in the [[sacrament]] of [[Holy Communion]]:<ref name="VelikoGros2005"/>
{{blockquote|Christ gives his body and blood according to his promise to all who partake of the elements. When we eat and drink the bread and the wine of the Supper with expectant faith, we thereby have communion with the body and blood of our Lord and receive the forgiveness of sins, life, and salvation. In this sense, the bread and wine are rightly said to be Christ's body and blood which he gives to his disciples.<ref name="VelikoGros2005">{{cite book|last1=Veliko|first1=Lydia|last2=Gros|first2=Jeffrey|title=Growing Consensus II: Church Dialogues in the United States, 1992–2004|year=2005|publisher=Bishop's Committee for Ecumenical and Interreligious Affairs, United States Conference of Catholic Bishops|language=en|isbn=978-1574555578|page=90}}</ref>}} 
[[Nicolaus Zinzendorf]], a [[bishop]] of the Moravian Church, stated that Holy Communion is the "most intimate of all connection with the person of the Saviour."<ref name="Knouse2008">{{cite book|last=Knouse|first=Nola Reed|title=The Music of the Moravian Church in America|year=2008|publisher=University Rochester Press|language=en|isbn=978-1580462600|page=34|quote=Holy Communion, of course, is a central act of worship for all Christians, and it should come as no surprise that it was also highly esteemed in the Moravian Church. Zinzendorf referred to it as the "most intimate of all connection with the person of the Saviour." The real presence of Christ was thankfully received, though, typically, the Moravians refrained from delving too much into the precise way the Savior was sacramentally present}}</ref>
The Order of Service for the observance of the Lord's Supper includes a salutation, hymns, the [[right hand of fellowship]], prayer, consecration of the elements, distribution of the elements, partaking of the elements, and a benediction.<ref name="Moravian2010">{{cite web |title=The Observance of the Lord's Supper |url=https://www.moravian.org/2018/06/the-observance-of-the-lords-supper/ |publisher=Moravian Church |access-date=13 October 2022 |language=English |date=2010}}</ref> Moravian Christians traditionally practice footwashing before partaking in the Lord's Supper, although in certain Moravian congregations, this rite is observed chiefly on [[Maundy Thursday]].<ref name="Vos2009">{{cite book |last1=Vos |first1=Nelvin |title=Inter-Actions: Relationships of Religion and Drama |date=16 May 2009 |publisher=University Press of America |isbn=978-0-7618-4470-9 |page=34 |language=English}}</ref><ref name="Benham">{{cite book |last1=Benham |first1=William |title=The Dictionary of Religion |date=1887 |publisher=Cassell |page=719 |language=English}}</ref>

====Anglican====
{{Main|Eucharist in Anglicanism}}

[[File:Holy Communion, Owen Jones.png|thumb|Illuminated title of "The Holy Communion" from the [[Book of Common Prayer (1845 illuminated version)|1845 illustrated ''Book of Common Prayer'']].]]
Anglican theology on the matter of the Eucharist is nuanced. The Eucharist is neither wholly a matter of transubstantiation nor simply devotional and [[Memorialism|memorialist]] in orientation. The Anglican churches do not adhere to the belief that the Lord's Supper is merely a devotional reflection on Christ's death. For some Anglicans, Christ is spiritually present in the fullness of his person in the Eucharist.

The [[Church of England]] itself has repeatedly refused to make official any definition of "the presence of Christ". Church authorities prefer to leave it a mystery while proclaiming the consecrated bread and wine to be "spiritual food" of "Christ's Most Precious Body and Blood"; the bread and wine are an "outward sign of an inner grace".<ref>Book of Common Prayer Catechism</ref>{{rp|859}} The words of administration at communion allow for real presence or for a real but spiritual presence (Calvinist receptionism and virtualism). This concept was congenial to most Anglicans well into the 19th century.<ref>''The Study of Liturgy'', Revised Edition, SPCK London, 1992, p. 316.</ref> From the 1840s, the Tractarians reintroduced the idea of "the real presence" to suggest a corporeal presence, which could be done since the language of the BCP rite referred to the body and blood of Christ without details as well as referring to these as spiritual food at other places in the text. Both are found in the Latin and other rites, but in the former, a definite interpretation as corporeal is applied.

Both receptionism and virtualism assert the real presence. The former places emphasis on the recipient and the latter states "the presence" is confected by the power of the Holy Spirit but not in Christ's natural body. His presence is objective and does not depend on its existence from the faith of the recipient. The liturgy petitions that elements "be" rather than "become" the body and blood of Christ leaving aside any theory of a change in the natural elements: bread and wine are the outer reality and "the presence" is the inner invisible except as perceived in faith.<ref>''The Study of Liturgy''</ref>{{rp|314–324}}

In 1789, the [[Episcopal Church (United States)|Episcopal Church]] in the United States restored explicit language that the Eucharist is an [[oblation]] (sacrifice) to God. Subsequent revisions of the ''[[Book of Common Prayer]]'' by member churches of the [[Anglican Communion]] have done likewise (the Church of England did so in the [[Book of Common Prayer (1928, England)|proposed 1928 prayer book]]).<ref>The Study of Liturgy</ref>{{rp|318–324}}

The so-called "[[Black Rubric]]" in the [[Book of Common Prayer (1552)|1552 prayer book]], which allowed kneeling when receiving Holy Communion was omitted in the [[Book of Common Prayer (1559)|1559 edition]] at Queen [[Elizabeth I]]'s insistence. It was reinstated in the [[1662 prayer book]], modified to deny any corporal presence of Christ's natural flesh and blood, which are in Heaven and not here. {{citation needed|date=August 2023}}

====Baptists====
[[File:Communion Baptist.jpg|left|thumb|upright=1.15|The serving of elements individually, to be taken in unison, is common among Baptists.]]
The bread and "fruit of the vine" indicated in Matthew, Mark and Luke as the elements of the Lord's Supper<ref>{{bibleref|Matthew|26:26–29}}, {{bibleref|Mark|14:22–25}}, {{bibleref|Luke|22:19}}</ref> are interpreted by many [[Baptists]] as unleavened bread (although leavened bread is often used) and, in line with the historical stance of some Baptist groups (since the mid-19th century) against partaking of alcoholic beverages, [[grape juice]], which they commonly refer to simply as "the Cup".<ref>See, e.g., {{cite book | first=J. R. | last=Graves | year=1928 | title=What is It to Eat and Drink Unworthily | publisher=Baptist Sunday School Committee | oclc=6323560}}</ref> The unleavened bread also underscores the symbolic belief attributed to Christ's breaking the bread and saying that it was his body. A [[saltine cracker|soda cracker]] is often used.

Some Baptists consider the Communion to be primarily an act of remembrance of Christ's atonement, and a time of renewal of personal commitment ([[memorialism]]) such as [[Free Will Baptist|Free Will Baptists]], while others, such as [[Particular Baptists]] affirm the Reformed doctrine of a [[Eucharistic theology#Pneumatic presence|pneumatic presence]],<ref name="Wax2007"/> which is expressed in the [[1689 Baptist Confession of Faith|Second London Baptist Confession]], specifically in Chapter 30, Articles 3 and 7. This view is prevalent among [[Southern Baptists]], those in the [[Founders Ministries|Founders movement]] (a Calvinistic movement among some [[Independent Baptists]]),and several individuals in other Baptist associations.<ref name="Wax2007">{{cite web |last1=Wax |first1=Trevin |title=Baptists and the Lord's Supper |url=https://www.thegospelcoalition.org/blogs/trevin-wax/baptists-and-the-lords-supper/ |publisher=[[The Gospel Coalition]] |access-date=27 April 2022 |language=English |date=6 June 2007 |quote=There are many other Baptists in history who have understood the "spiritual presence" of Christ in the Lord's Supper.}}</ref>

Communion practices and frequency vary among congregations. A typical practice is to have small cups of juice and plates of broken bread distributed to the seated congregation. In other congregations, communicants may proceed to the altar to receive the elements, then return to their seats. A widely accepted practice is for all to receive and hold the elements until everyone is served, then consume the bread and cup in unison. Usually, music is performed and Scripture such as the precise verses of Jesus speaking at the Last Supper is read during the receiving of the elements.

Some Baptist churches are closed-Communionists (even requiring full membership in the local church congregation before partaking), with others being partially or fully open-Communionists. It is rare to find a Baptist church where the Lord's Supper is observed every Sunday; most observe monthly or quarterly, with some holding Communion only during a designated Communion service or following a worship service. Adults and children in attendance who have not made a profession of faith in Christ are expected to not participate.

====Lutheran====
{{Main|Eucharist in Lutheranism}}
{{see also|Divine Service (Lutheran)}}
[[File:EucharistELCA.JPG|right|thumb|Table set for the Eucharist in an ELCA service]]
[[Lutheranism|Lutherans]] believe that the body and blood of Christ are "truly and substantially present in, with, and under the forms" of the consecrated bread and wine (the elements), so that communicants eat and drink the body and blood of Christ himself as well as the bread and wine in the Eucharistic [[Lutheran sacraments|sacrament]].<ref>[[Augsburg Confession]], Article 10</ref> The Lutheran doctrine of the Real Presence is more accurately and formally known as the "[[sacramental union]]".<ref name="MattoxRoeber">{{cite book |last1=Mattox |first1=Mickey L. |last2=Roeber |first2=A. G. |title=Changing Churches: An Orthodox, Catholic, and Lutheran Theological Conversation |date=2012 |publisher=Wm. B. Eerdmans Publishing |isbn=978-0802866943 |page=54 |language=English |quote=In this "sacramental union," Lutherans thought, the body and blood of Christ are so united to the bread and wine of the Holy Communion that the two may be identified. They are at the same time body and blood, bread and wine. This divine food is given, more-over, not just for the strengthening of faith, nor only as a sign of our unity in faith, nor merely as an assurance of the forgiveness of sin. Even more, in this sacrament the Lutheran Christian receives the very body and blood of Christ precisely for the strengthening of faith, nor only as a sign of our unity in faith, nor merely as an assurance of the forgiveness of sin. Even more, in this sacrament the Lutheran Christian receives the very body and blood of Christ precisely for the strengthening of union of faith. The "real presence" of Christ in the Holy Sacrament is the means by which the union of faith, effected by God's Word and the sacrament of baptism, is strengthened and maintained. Intimate union with Christ, in other words, leads directly to the most intimate communion in his holy body and blood.}}</ref><ref>F. L. Cross, ed., ''The Oxford Dictionary of the Christian Church'', second edition, (Oxford: Oxford University Press, 1974), 340 ''sub loco''.</ref> Others have erroneously called this [[consubstantiation]], a [[Lollardist]] doctrine, though this term is specifically rejected by Lutheran churches and theologians since it creates confusion about the actual doctrine and subjects the doctrine to the control of a non-biblical philosophical concept in the same manner as, in their view, does the term "[[transubstantiation]]".<ref>J. T. Mueller, ''Christian Dogmatics: A Handbook of Doctrinal Theology'', (St. Louis: CPH, 1934), 519; cf. also Erwin L. Lueker, ''Christian Cyclopedia'', (St. Louis: CPH, 1975), under the entry "consubstantiation".</ref>

While an official movement exists in Lutheran congregations to celebrate Eucharist weekly, using formal rites very similar to the Catholic and "high" Anglican services, it was historically common for congregations to celebrate monthly or even quarterly.<ref>[http://www.livingwordmedina.com/index.php?option=com_content&view=article&id=7&Itemid=8 What Lutherans Believe About Holy Communion] {{webarchive |url=https://web.archive.org/web/20110320044022/http://www.livingwordmedina.com/index.php?option=com_content&view=article&id=7&Itemid=8 |date=20 March 2011 }}. Retrieved 2011–04–25.</ref><ref>[http://www.lutheransonline.com/servlet/lo_ProcServ/dbpage=page&mode=display&gid=20052995655655607101111555&pg=20053264518475013601111555 How Lutherans Worship] {{webarchive|url=https://web.archive.org/web/20110324191349/http://www.lutheransonline.com/servlet/lo_ProcServ/dbpage%3Dpage%26mode%3Ddisplay%26gid%3D20052995655655607101111555%26pg%3D20053264518475013601111555 |date=24 March 2011 }} at LutheransOnline.com. Retrieved 2011–04–24.</ref> Even in congregations where Eucharist is offered weekly, there is not a requirement that every church service be a Eucharistic service, nor that all members of a congregation must receive it weekly.<ref>[http://www.elca.org/Growing-In-Faith/Worship/Learning-Center/FAQs/Weekly-Communion.aspx How do we move to weekly Communion?] at elca.org Retrieved 2011-09-18</ref>

====Open Brethren and Exclusive Brethren====
Among [[Open Brethren|Open]] assemblies, also termed [[Plymouth Brethren]], the Eucharist is more commonly called the Breaking of Bread or the Lord's Supper. They believe it is only a symbolic reenactment of the Last Supper and a memorial,<ref name="Gibson">{{cite web |last1=Gibson |first1=Jean |title=Lesson 13: The Lord's Supper |url=http://plymouthbrethren.org/article/4960 |publisher=Plymouth Brethren Writings |access-date=27 April 2022 |language=English}}</ref> and is central to the worship of both individual and assembly.<ref name="Darby">Darby, J.N., quoted in Bradshaw, P.F. ''The new SCM dictionary of liturgy and worship''</ref>{{rp|375}} In principle, the service is open to all [[baptism|baptized]] Christians, but an individual's eligibility to participate depends on the views of each particular assembly. The service takes the form of non-liturgical, open worship with all male participants allowed to pray audibly and select hymns or readings. The breaking of bread itself typically consists of one leavened loaf, which is prayed over and broken by a participant in the meeting<ref>Muller, G. (1860) ''A Narrative of some of the Lord's dealings with George Muller''</ref>{{rp|279–281}} and then shared around. The wine is poured from a single container into one or several vessels, and these are again shared around.<ref>Bradshaw, P.F. ''The new SCM dictionary of liturgy and worship''</ref>{{rp|375}}<ref>{{Cite web|url=http://www.brethrenonline.org/faqs/Brethren.htm|archiveurl=http://arquivo.pt/wayback/20160518150855/http://brethrenonline.org/faqs/Brethren.htm|url-status=dead|title=Brethren Online FAQs|archive-date=18 May 2016}}</ref>

The [[Exclusive Brethren]] follow a similar practice to the [[Open Brethren]]. They also call the Eucharist the Breaking of Bread or the Lord's Supper.<ref name="Darby" />

====Reformed (Continental Reformed, Presbyterian and Congregationalist)====
{{Main|Lord's Supper in Reformed theology}}
In the [[Reformed tradition]] (which includes the [[Continental Reformed Church]]es, the [[Presbyterian Church]]es, and the [[Congregationalist Church]]es), the Eucharist is variously administered. The Calvinist view of the Sacrament sees a real presence of Christ in the supper which differs both from the objective ontological presence of the Catholic view, and from the real absence of Christ and the mental recollection of the memorialism of the Zwinglians<ref>McGrath, Alister E. ''Reformation Thought'' Oxford: Blackwell (2003)</ref>{{rp|189}} and their successors.

[[File:South Leith communion token reverse.jpg|thumb|upright=0.7|Many Presbyterian churches historically used [[communion token]]s to provide entrance to the Lord's Supper.]]
The bread and wine become the means by which the believer has real communion with Christ in his death and Christ's body and blood are present to the faith of the believer as really as the bread and wine are present to their senses but this presence is "spiritual", that is the work of the Holy Spirit.<ref>Hendry, George S. ''The Westminster Confession for Today'' SCM (1960) p. 232</ref> There is no standard frequency; John Calvin desired weekly communion, but the city council only approved monthly, and monthly celebration has become the most common practice in Reformed churches today.

Many, on the other hand, follow [[John Knox]] in celebration of the Lord's supper on a quarterly basis, to give proper time for reflection and inward consideration of one's own state and sin. Recently, Presbyterian and Reformed Churches have been considering whether to restore more frequent communion, including weekly communion in more churches, considering that infrequent communion was derived from a memorialist view of the Lord's Supper, rather than Calvin's view of the sacrament as a means of grace.<ref>{{cite journal|url=http://www.opc.org/OS/html/V6/4l.html|title=The Lord's Supper: How Often?|author=D. G. Hart and John R. Muether|journal=[[Ordained Servant]]|volume=6|issue=4|date=October 1997}}</ref> Some churches use bread without any [[leavening agent|raising agent]] (whether [[yeast]] or another [[leaven]].) in view of the use of [[Matzah|unleavened bread]] at [[Passover seder|Jewish Passover meals]], while others use any bread available.

The [[Presbyterian Church (USA)]], for instance, prescribes "bread common to the culture". Harking back to the [[regulative principle of worship]], the Reformed tradition had long eschewed coming forward to receive communion, preferring to have the elements distributed throughout the congregation by the presbyters (elders) more in the style of a shared meal. Over the last half a century it is much more common in Presbyterian churches to have Holy Communion monthly or on a weekly basis. It is also becoming common to receive the elements by intinction (receiving a piece of consecrated bread or wafer, dipping it in the blessed wine, and consuming it). Wine and grape juice are both used, depending on the congregation.<ref>{{Cite web |title=Question & Answer: The Orthodox Presbyterian Church |url=https://opc.org/qa.html?question_id=138 |access-date=2022-09-26 |website=opc.org |language=en}}</ref><ref>[https://www.anglicancommunion.org/media/42392/ialc_report_on_elements_used_in_communion.pdf Eucharistic Food and Drink / A report of the Inter-Anglican Liturgical Commission to the Anglican Consultative Council1] anglicancommunion.org</ref> Most Reformed churches practice "open communion", i.e., all believers who are united to a church of like faith and practice, and who are not living in sin, would be allowed to join in the Sacrament.

====Methodist====
[[File:Methodistcommunion6.jpg|upright=0.7|thumb|right|A United Methodist minister consecrating the elements]]
The British ''Catechism for the use of the people called Methodists'' states that, "[in the Eucharist] Jesus Christ is [[Real presence of Christ in the Eucharist|present]] with his worshipping people and gives himself to them as their Lord and Saviour".<ref name="Methcat">{{cite book|title=A Catechism for the use of people called Methodists|date=2000|publisher=Methodist Publishing House|location=Peterborough, England|isbn=978-1858521824|page=26}}</ref> Methodist theology of this sacrament is reflected in one of the fathers of the movement, [[Charles Wesley]], who wrote a Eucharistic hymn with the following stanza:<ref name="AbrahamWatson2013">{{cite book|last1=Abraham|first1=William J.|last2=Watson|first2=David F.|title=Key United Methodist Beliefs|year=2013|publisher=Abingdon Press|language=en |isbn=978-1426756610|pages=103–04}}</ref>
<poem>
We need not now go up to Heaven,
To bring the long sought Saviour down;
Thou art to all already given,
Thou dost e'en now Thy banquet crown:
To every faithful soul appear,
And show Thy real presence here!
</poem>

Reflecting [[Wesleyan covenant theology]], Methodists also believe that the Lord's Supper is a sign and seal of the [[covenant of grace]].<ref name="Crowther1815">{{cite book|last=Crowther|first=Jonathan |title=A Portraiture of Methodism|year=1815|language=en|page=224|quote=The Methodists believe, that the covenant of grace has been administered and renewed in different ages of the world. [...] Under the gospel, Christ the substance, prefigured by these shadows, being exhibited, the ordinances in and by which this covenant is dispensed, are ''the preaching of the word'', and the administration of the sacraments of ''baptism'' and the ''Lord's Supper'': which ordinances, though fewer in number, and administered with more simplicity, and less external glory, yet hold forth this covenant in greater fulness, evidence, and spiritual efficacy to all nations, both Jews and Gentiles.}}</ref><ref name="Watson1852">{{cite book|last=Watson|first=Richard|title=An exposition of the gospels of St. Matthew and St. Mark: and some other detached parts of Holy Scripture|year=1852|publisher=George Lane & Levi Scott|language=en|page=282|quote=This covenant, the blood of Christ, that is, the pouring forth of his blood as a sacrficial victim, at once procured and ratified; so that it stands firm to all truly penitent and contrite spirits who believe in him: and of this great truth, the Lord's Supper was the instituted sign and seal; and he who in faith drinks of the cup, having reference to its signification, that blood of Christ which confirms to true believers the whole covenant of grace, is assured thereby of its faithfulness and permanence, and derives to himself the fulness of its blessings.}}</ref>

In many [[List of Methodist denominations|Methodist denominations]], non-alcoholic wine (grape juice) is used, so as to include those who do not take alcohol for any reason, as well as a commitment to the Church's historical support of [[Temperance movement|temperance]].<ref>{{cite web|title=Alcohol|url=http://www.methodist.org.uk/who-we-are/views-of-the-church/alcohol|publisher=[[Methodist Church of Great Britain]]|access-date=10 November 2017|language=en}}</ref><ref>{{Cite web|url=https://www.umc.org/en/content/ask-the-umc-what-do-i-need-to-know-about-holy-communion-in-the-united-methodist-church|title=What do I need to know about communion in the UMC?|website=The United Methodist Church}}</ref> Variations of the [[Eucharistic Prayer]] are provided for various occasions, including communion of the sick and brief forms for occasions that call for greater brevity. Though the ritual is standardized, there is great variation amongst Methodist churches, from typically high-church to low-church, in the enactment and style of celebration. Methodist clergy are not required to be vested when celebrating the Eucharist.

[[John Wesley]], a founder of Methodism, said that it was the duty of Christians to receive the sacrament as often as possible. Methodists in the United States are encouraged to celebrate the Eucharist every Sunday, though it is typically celebrated on the first Sunday of each month, while a few go as long as celebrating quarterly (a tradition dating back to the days of [[circuit rider (religious)|circuit riders]] that served multiple churches). Communicants may receive standing, kneeling, or while seated. Gaining more wide acceptance is the practice of receiving by intinction (receiving a piece of consecrated bread or wafer, dipping it in the blessed wine, and consuming it). The most common alternative to intinction is for the communicants to receive the consecrated juice using small, individual, specially made glass or plastic cups known as [[communion cup]]s.<ref>[http://www.christianbook.com/Christian/Books/product Communion Cups, 1000] from Broadman / Holman Church Supply. Christianbook.com. Accessed 5 July 2009.</ref> The [[United Methodist Church]] practices open communion (which it describes as an "[[open table]]"), inviting "all who intend a Christian life, together with their children" to receive the eucharistic elements.<ref>UMC 1992, 29.</ref> ''The Doctrines and Discipline of the Methodist Church'' specifies, on days during which Holy Communion is celebrated, that "Upon entering the church let the communicants bow in prayer and in the spirit of prayer and meditation approach the Blessed Sacrament."<ref>{{cite book|title=The Doctrines and Discipline of the Methodist Church|year=1960|publisher=The Methodist Publishing House|location=Nashville, Tennessee |language=en|page=522}}</ref>

====Nondenominational Christians====
[[File:Lord's cup and Bread.JPG|thumb|right|Communion elements: [[Matzah|matzo]] is sometimes used for bread, emphasising the "re-creation" of the Last Supper.]]
Many non-denominational Christians, including the [[Churches of Christ]], receive communion every Sunday. Others, including [[Evangelical]] churches such as the [[Church of God (Anderson, Indiana)|Church of God]] and [[Calvary Chapel]], typically receive communion on a monthly or periodic basis. Many non-denominational Christians hold to the Biblical [[autonomy]] of local churches and have no universal requirement among congregations.

Some [[Churches of Christ]], among others, use [[grape juice]] and unleavened wafers or unleavened bread and practice open communion.

===Syriac Christianity===
====Edessan Rite (Church of the East)====
{{Main|Holy Qurbana}}
'''Holy Qurbana''' or '''Qurbana Qaddisha''', the "Holy Offering" or "Holy Sacrifice", refers to the Eucharist as celebrated according to the [[East Syrian Rite|East Syriac Christianity]]. The main [[Anaphora (liturgy)|Anaphora]] of the East Syrian tradition is the [[Holy Qurbana of Addai and Mari]].

====Syro-Antiochene Rite (West Syriac)====
{{Main|Holy Qurobo}}
'''Holy Qurobo''' or '''Qurobo Qadisho''' refers to the Eucharist as celebrated in the [[West Syrian Rite|West Syrian traditions]] of [[Syriac Christianity]], while that of the West Syrian tradition is the [[Liturgy of Saint James]].

Both are extremely old, going back at least to the third century, and are the oldest extant liturgies continually in use.

===Restorationism===
====Irvingian====
In the [[Irvingian Church]]es, Holy Communion, along with Holy Baptism and Holy Sealing, is one of the three [[sacraments]].<ref name="Whalen1981">{{cite book |last1=Whalen |first1=William Joseph |title=Minority Religions in America |date=1981 |publisher=Alba House |isbn=978-0-8189-0413-4 |page=104 |language=English}}</ref><ref name="Nomos1992">{{cite book |title=Decisions of the Bundesverfassungsgericht (Federal Constitutional Court) Federal Republic of Germany |date=1992 |publisher=Nomos |isbn=978-3-8329-2132-3 |page=6 |language=English}}</ref> It is the focus of the Divine Service in the liturgies of Irvingism.<ref>{{cite web |title=Professing Christ in Holy Communion |url=https://www.nac-usa.org/go-deeper/devotionals/2017-devotionals/item/1826-professing-christ-in-holy-communion.html |publisher=[[New Apostolic Church]] |access-date=8 February 2021 |language=English |date=2017 |archive-date=29 April 2021 |archive-url=https://web.archive.org/web/20210429205629/https://www.nac-usa.org/go-deeper/devotionals/2017-devotionals/item/1826-professing-christ-in-holy-communion.html |url-status=dead }}</ref>

[[Edward Irving]], who founded the Irvingian Churches, such as the [[New Apostolic Church]], taught the [[real presence of Christ in the Eucharist]], emphasizing "the ''humiliated'' humanity of Christ in the Lord's Supper."<ref name="Lee2018">{{cite book |last1=Lee |first1=David Y. T. |title=A Charismatic Model of the Church: Edward Irving's Teaching in a 21st-century Chinese Context |date= 2018 |publisher=Cambridge Scholars Publishing |isbn=978-1-5275-1208-5 |page=167 |language=English}}</ref><ref name="Bennett2014">{{cite book |last1=Bennett |first1=David Malcolm |title=Edward Irving Reconsidered: The Man, His Controversies, and the Pentecostal Movement |year=2014 |publisher=Wipf and Stock Publishers |isbn=978-1-62564-865-5 |page=292 |language=English}}</ref><ref name="NAC2020">{{cite web |title=8.2.12 The real presence of the body and blood of Christ in Holy Communion |url=https://nak.org/en/kennenlernen/katechismus?chapter=8.2 |publisher=[[New Apostolic Church]] |access-date=8 February 2021 |language=English |date=18 December 2020|work=The Catechism of the New Apostolic Church}}</ref> Additionally, the Irvingian Churches affirm the "real presence of the sacrifice of Jesus Christ in Holy Communion":<ref name="NAC2020"/>
{{blockquote|Jesus Christ is in the midst of the congregation as the crucified, risen, and returning Lord. Thus His once-brought sacrifice is also present in that its effect grants the individual access to salvation. In this way, the celebration of Holy Communion causes the partakers to repeatedly envision the sacrificial death of the Lord, which enables them to proclaim it with conviction (1 Corinthians 11: 26).<ref>{{cite web |title=8.2.13 The real presence of the sacrifice of Jesus Christ in Holy Communion |url=https://nak.org/en/kennenlernen/katechismus?id=486cc250-3c08-4bf9-bc8b-149d3628fcf1 |publisher=[[New Apostolic Church]] |access-date=8 February 2021 |language=English |date=18 December 2020|work=The Catechism of the New Apostolic Church}}</ref>}}

In the Irvingian tradition of Restorationist Christianity, [[consubstantiation]] is taught as the explanation of how the real presence is effected in the liturgy.<ref name="NAC">{{cite web |title=The Catechism of the New Apostolic Church: 8.2.12 The real presence of the body and blood of Christ in Holy Communion |url=https://nak.org/en/abouttheNAC/catechism?_ld=1&chapter=8.2.12 |publisher=[[New Apostolic Church]] |language=English |date=18 December 2020|quote=Rather, the substance of Christ's body and blood is joined to them (consubstantiation).}}</ref>

====Seventh-day Adventists====
In the [[Seventh-day Adventist Church]] the Holy Communion service customarily is celebrated once per quarter. The service includes the ordinance of [[footwashing]] and the Lord's Supper. Unleavened bread and unfermented (non-alcoholic) grape juice is used. [[Open communion]] is practised: all who have committed their lives to the Saviour may participate. The communion service must be conducted by an ordained pastor, minister or church elder.<ref>Seventh-day Adventist Church Manual, 17th edition, 2005, pp. 81–86. Published by the secretariat, [[General Conference of Seventh-day Adventists]].</ref><ref>Seventh-day Adventists Believe: An exposition of the fundamental beliefs of the Seventh-day Adventist Church. 2nd edition, 2005. Copyright Ministeral Association, General Conference of Seventh-day Adventists. Chapter 16: The Lord's Supper</ref>

====Jehovah's Witnesses====
[[Jehovah's Witnesses]] commemorate Jesus' death annually on the evening that corresponds to the Passover,<ref>''Reasoning From The Scriptures'', Watch Tower Bible & Tract Society, 1989, p. 265.</ref> [[Quartodeciman|Nisan 14]], according to the ancient [[Jewish calendar]].<ref>''Insight on the Scriptures'', Watch Tower Bible & Tract Society, 1988, p. 392.</ref> They generally refer to the observance as "the Lord's Evening Meal" or the "Memorial of Christ's Death". They believe the event is the only annual religious observance commanded for Christians in the Bible.<ref>"Jehovah is a God of Covenants", ''The Watchtower'', 1 February 1998, p. 8, "Jesus instituted the only annual religious observance commanded for Christians—the Memorial of his death."</ref>

Of those who attend the Memorial, a small minority worldwide partake of the wine and unleavened bread. Jehovah's Witnesses believe that only [[144,000#Jehovah's Witnesses|144,000]] people will go to heaven, to serve as under-priests and co-rulers with [[Christ the King]] in [[God's Kingdom]]. They are referred to as the "anointed" class. They believe that the baptized "[[other sheep]]" also benefit from the ransom sacrifice, and are respectful observers and viewers of the Lord's Supper, but they hope to obtain everlasting life in Paradise restored on earth.<ref name=jwbh>{{cite book|title=What Does the Bible Really Teach?|url=http://wol.jw.org/en/wol/d/r1/lp-e/1102005155|publisher=Watch Tower Society|page=207}}</ref>

The Memorial, held after sundown, includes a sermon on the meaning and importance of the celebration and gathering, and includes the circulation of unadulterated red wine and unleavened bread (matzo). Jehovah's Witnesses believe that the bread represents Jesus' perfect body which he gave on behalf of mankind, and that the wine represents his perfect blood which he shed to redeem fallen man from inherited sin and death. The wine and the bread (sometimes referred to as "emblems") are viewed as symbolic and commemorative; the Witnesses do not believe in [[transubstantiation]] or [[consubstantiation]].<ref name=jwbh /><ref>"Discerning What We Are – At Memorial Time", ''The Watchtower'', 15 February 1990, p. 16.</ref>

====Latter-day Saints====
{{main|Sacrament (LDS Church)}}
In [[the Church of Jesus Christ of Latter-day Saints]], the "Holy Sacrament of the Lord's Supper",<ref name="LDS_Sacrament">See, e.g., {{cite book |first= B. H. |last= Roberts |year= 1938 |title= Comprehensive History of The Church of Jesus Christ of Latter-day Saints |publisher= Deseret News Press |oclc= 0842503005 |title-link= Comprehensive History of The Church of Jesus Christ of Latter-day Saints }}</ref> more simply referred to as the Sacrament, is administered every Sunday (except General Conference or other special Sunday meeting) in each [[Ward (LDS Church)|Latter-Day Saint Ward]] or branch worldwide at the beginning of [[Sacrament meeting]]. The Sacrament, which consists of both ordinary bread and water (rather than wine or grape juice), is prepared by [[Priesthood (Latter Day Saints)|priesthood]] holders prior to the beginning of the meeting. At the beginning of the Sacrament, [[Priest (Latter Day Saints)|priests]] say specific prayers to bless the bread and water.<ref>{{cite web |url= https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/20.75-84?lang=eng |title= Doctrine and Covenants 20:75 |publisher= LDS Church |access-date= 2009-06-19}}</ref> The Sacrament is passed row-by-row to the congregation by priesthood holders (typically [[Deacon (Latter Day Saints)|deacons]]).<ref name="lds. org">{{cite web |url= https://www.churchofjesuschrist.org/study/manual/handbook-2-administering-the-church/priesthood-ordinances-and-blessings/priesthood-ordinances-and-blessings |title= Handbook 2: Administering the Church, Chapter 20.4.3 |access-date=2011-10-30}}</ref>

The prayer recited for the bread and the water is found in the [[Book of Mormon]]<ref>{{cite web |title=Moroni 4 |url=https://www.churchofjesuschrist.org/study/scriptures/bofm/moro/4?lang=eng |website=ChurchofJesusChrist.org |access-date=14 September 2018 }}</ref><ref>{{cite web |title=Moroni 5 |url=https://www.churchofjesuschrist.org/study/scriptures/bofm/moro/5?lang=eng |website=ChurchofJesusChrist.org |access-date=14 September 2018 }}</ref> and Doctrine and Covenants. The prayer contains the above essentials given by Jesus: "Always remember him, and keep his commandments […] that they may always have his Spirit to be with them." (Moroni, 4:3.)<ref>{{cite web |title=The Restoration of the Sacrament |url=https://www.churchofjesuschrist.org/study/ensign/1992/01/the-restoration-of-the-sacrament-part-1-loss-and-christian-reformations?lang=eng |website=ChurchofJesusChrist.org |access-date=14 September 2018 }}</ref>