The Sacrament of Holy Communion

The Sacrament of Holy Communion was instituted by Jesus Christ during the Last Supper, on the eve of His Passion. As recorded in the Gospel according to St. Matthew, “Jesus took bread, blessed it, broke it, and gave it to the disciples, saying: ‘Take, eat; this is My body.’ Then He took the cup, gave thanks, and gave it to them, saying: ‘Drink from it, all of you; for this is My blood of the covenant, which is poured out for many for the forgiveness of sins’” (Matthew 26:26–28). In these words and actions, Christ established the Eucharistic mystery that would become central to the life and worship of the Church.
The term Eucharist itself means “thanksgiving” and refers not only to the act of receiving Holy Communion, but to the entire liturgical offering: the gathering of the faithful, prayers, proclamation of the Word of God, reading of Holy Scripture, and the celebration of communion with the Holy Trinity—Father, Son, and Holy Spirit. It is within this comprehensive act of worship that believers experience the living presence of God and participate in the mystery of salvation.
In its origin, the Eucharistic meal is deeply connected to the Passover tradition of the Old Testament. The Passover meal commemorated the liberation of the Israelites from slavery in Egypt. In the New Covenant, Christ transforms this ancient memorial into a new and eternal remembrance of Himself. He becomes the true Passover Lamb, offering liberation not from earthly bondage, but from sin, death, and spiritual ignorance. Thus, the Last Supper becomes the foundation of the Divine Liturgy, where Christ remains mystically present among His people.
In the Armenian Apostolic Church, the elements used in the Holy Eucharist are carefully preserved according to ancient tradition. The bread, known as nushkar, is prepared from wheat flour and is unleavened. The wine is derived from the grape and remains undiluted before consecration. Both elements are sanctified during the Divine Liturgy (Badarak), becoming the sacramental Body and Blood of Christ.
Different Christian traditions maintain varying liturgical practices regarding the Eucharist. The Roman Catholic Church also uses unleavened bread but adds a few drops of cold water to the wine. The Greek Orthodox Church similarly uses unleavened bread, but adds both cold and hot water to the chalice. In contrast to the Roman Catholic practice, where Communion is often received in the form of bread alone, the Armenian Apostolic Church administers both the consecrated bread and wine together to the faithful.
The structure of the Armenian Divine Liturgy reflects the sacred nature of the Eucharist. It is traditionally divided into two main parts. The first part is marked by a solemn proclamation by the deacon: “Let none of the catechumens, none of the weak in faith, none of the penitents, nor the unclean draw near to this divine mystery.” This declaration emphasizes the holiness of the sacrament and the necessity of spiritual preparation.
In the early Church, this distinction was strictly observed. The unbaptized, catechumens, and those who had not repented were permitted to attend only the first portion of the service. At the conclusion of that section, when the deacon proclaimed, “Go to the doors and pray,” they would leave the church and continue their prayers outside, while the doors were closed. The second part of the Liturgy, the most sacred portion, was then celebrated within the closed assembly. Although this practice is no longer observed in its original form, it reflects the ancient reverence for the Eucharistic mystery.
The Holy Eucharist is regarded as the most solemn and spiritually profound moment of the Armenian Church’s worship. Even visitors from other traditions often recognize its depth, reverence, and spiritual beauty. At its heart, the Eucharist symbolizes and communicates the true Body and Blood of Christ. Those who partake do not simply remember Christ intellectually, but enter into a mystical union with Him.
Participation in Holy Communion is therefore both a privilege and a responsibility. According to apostolic teaching, the faithful are called to self-examination before receiving the sacrament: “Let a person examine himself, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment upon himself” (1 Corinthians 11:28–29). This underscores the need for repentance, faith, and spiritual readiness.
In Armenian tradition, the Eucharist—haghortootiun—refers to this mystical communion not only between the believer and Christ, but also among all members of the Church. It is a shared participation in divine life, uniting the faithful with God and with one another. In this sacred encounter, the Church gathers, prays, hears the Word of God, and remembers the saving work of Christ through His life, death, and resurrection.
At every Divine Liturgy, believers are drawn into the reality of Christ’s redemptive work. Through His sacrifice, humanity is freed from the bondage of sin and death and brought into the promise of eternal life in the Kingdom of God. Holy Communion thus becomes the spiritual nourishment of the soul—just as the body requires food to live, so the soul requires this divine sustenance to grow in grace and remain united with God.
For this reason, the faithful are encouraged to receive Holy Communion frequently, with reverence and preparation. It stands at the very center of the Church’s life, not as a symbolic remembrance alone, but as a living participation in the mystery of Christ’s presence. Through it, the Church continually experiences the reality of salvation and the ongoing communion between heaven and earth.