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4. the COMMUNION  (that is, the distribution of the blessed Bread and Wine to the congregation). The term "Communion", here is reserved for this particular part of the service. In the Roman Catholic Church the blessed bread is usually unleavened, as was the Matzah of the Passover, perpetuating the link with Jewish practice, and for convenience, is usually small wafers. In the Orthodox Church, the bread is a loaf of bread (intermingled with the wine in the Chalice) following the symbolism of the Apostle Paul that as the loave is one, so we who partake are one.  

4. the COMMUNION  (that is, the distribution of the blessed Bread and Wine to the congregation). The term "Communion", here is reserved for this particular part of the service. In the Roman Catholic Church the blessed bread is usually unleavened, as was the Matzah of the Passover, perpetuating the link with Jewish practice, and for convenience, is usually small wafers. In the Orthodox Church, the bread is a loaf of bread (intermingled with the wine in the Chalice) following the symbolism of the Apostle Paul that as the loave is one, so we who partake are one.  

These Churches consider their Eucharists not only as a fullfilment and continuation of what the Lord did and commanded at the Last Supper, but also continuation and fulfillment of those events in the Gospels that portray this fourfold pattern and mentioning it  (when there is no need to) sometimes all four together. The Lord takes the bread (also the fish), He blesses looking up to heaven, He breakes the bread (this is needed in order to put into the hands of the disciples who distribute to the people). And the miracle takes place. Also the Lord is known in the "breaking" of the bread at Emmaus. This shows that the people of New Testament formation times, understood that their actual practice of the Eucharist was an extension of the miracle supply that Jesus gave the people when He was earth. and that is why they held interest in these events causing the need to preserve them in the recounting of the events in the Gospels. In  similiar ways were their experiences at Church with the events related to Christs provision in the Gospels. .  

These Churches consider their Eucharists not only as a fullfilment and continuation of what the Lord did and commanded at the Last Supper, but also continuation and fulfillment of those events in the Gospels that portray this fourfold pattern and mentioning it  (when there is no need to) sometimes all four together. The Lord takes the bread (also the fish*), He blesses looking up to heaven, He breakes the bread (this is needed in order to put into the hands of the disciples who distribute to the people, but there is no need to mention it except for the link seen connecting the Lord's miracle in th4 Gospels with the Eucharist). And the miracle takes place. Also the Lord is known in the "breaking" of the bread at Emmaus. This shows that the people of New Testament formation times, understood that their actual practice of the Eucharist was an extension of the miracle supply that Jesus gave the people when He was earth. and that is why they held interest in these events causing the need to preserve them in the recounting of the events in the Gospels. In  similiar ways were their experiences at Church with the events related to Christs provision in the Gospels. .  

In the Eucharist then, the priest takes the bread, and he blesses. These churches understand that here the priest (who also gives the Word and pastors the people) stands in the place of Christ. That is, it is not the table of the priest or even of the people, it is the table of Christ. It is Christ who streches out his hands to invite the  people to the banquet, and Christ Himself is the host of the banquet. This is the mind-set of the priest who is called the Celebrant. Here is to be noted a double understanding of the priest. He represents Christ behind the altar to the people, but in taking the bread and wine,and in his prayers, he represents the people to the Lord. In this sense he has a double capacity just like the priest, the "Cohen" of the Old Testament.  But the priest is not of the order of the Aaronic priesthood; Christ is understood to be that. (the New Testament word "Priest" is but the  linguistic corruption from the Greek word Presbyter, meaning "elder" - which is a direct derivation from the Hebrew Zaqen, also meaning "elder")

In the Eucharist then, the priest takes the bread, and he blesses. These churches understand that here the priest (who also gives the Word and pastors the people) stands in the place of Christ. That is, it is not the table of the priest or even of the people, it is the table of Christ. It is Christ who streches out his hands to invite the  people to the banquet, and Christ Himself is the host of the banquet. This is the mind-set of the priest who is called the Celebrant. Here is to be noted a double understanding of the priest. He represents Christ behind the altar to the people, but in taking the bread and wine,and in his prayers, he represents the people to the Lord. In this sense he has a double capacity just like the priest, the "Cohen" of the Old Testament.  But the priest is not of the order of the Aaronic priesthood; Christ is understood to be that. (the New Testament word "Priest" is but the  linguistic corruption from the Greek word Presbyter, meaning "elder" - which is a direct derivation from the Hebrew Zaqen, also meaning "elder")