COMMUNION OF SAINTS, one of the points of a Christian's faith according to the Aposdes' Creed.
1. According to the Roman CathoHc definition, it is the *^ union between the Church triumphant (in heav- en), the Churoh militant ^n earth), and the Church suffering (in purgatory). These three form the one body, of which Christ is the invisible head, and of which the pope, Christ's vicar, is the visible head. Its members are united by a mutual oommxmication of intercessions and prayers" (Bergier). This defini- tion, it will be seen, prepares the way for the Roman superstitions of the invocation of saints and prayers for the dead. The saints in heaven are to be vener- ated and invoked by the Church militant, and the members of the latter are to be supported by the in- tercessions of the former. The Church militant is to support by her prayers the Church suffering ; and the members of the Church militant may also offer pray- ers for each other. See Wetzer und Welte, Kirchm' LexUcon, iv, 929 sq.
2. The Protettant definitions vary somewhat, (a) The WettmiMter Confession says : ** All saints that are united to Jesus Christ, their head, by bis Spirit and by ^th, have fellowship with him in his graces, suffer- ings, death, resurrection, and glory. And being unit- ed to one another in love, they have communion in each others' gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man. Saints by profession are bound to maintain a holy fellowship and conmiunion in the worship of God, and in performing such other spirit- ual services as tend to their mutual edification, as also in relieving each other in outward things, accord- ing to their several abilities and necessities ; which communion, as God offereth opportunity, is to be ex- tended unto all those who in every place call upon the name of the Lord Jesus. Thi? communion which the saints have with Christ doth not make them in any- wise partakers of the substance of his Godhead, or to be equal with Christ in any respect ; either of which to affirm is impious and blasphemous." (h) Pearson and Leighton agree, substantially, in staiting that ** Christians have communion or fellowship with the Father, from whom cometh every good and perfect gift (1 John i, 8 ; 2 Pet. i, 4), with his son Jesus Christ, through whom forgiveness and mercy are conveyed to us (1 John i, 3 ; John xvii, 20, 28), and with the Holy Ghost, whose sanctifying graces are conforred on those whose hearts are duly prepared for their reception (Phil, ii, 1 ; 2 Cor. xiii, 14) ; that Christians have also communion with the holy angels, who are minister- ing spirits sent forth to minister for them who shall be heirs of salvation (Heb. i, 14 ; Luke xv, 10 ; Matt, xviii, 10) ; that, besides the external fellowship which they have in the word and sacraments of the Churoh, they have an intimate union and conjunction with all the saints on earth, as the living members of Christ (John i, 7 ; CoL ii, 19) ; and that Christians have com- munion not only with the saints on earth, but are of '^"A city and one family with all those who have ever
died in the true fidth and fear of God, and now es^ the presence of the Father, and who, in their state cf glory, still sympathize with the faithful below, amka- ing, comforting, and praying for them (Heb. zii, 21 23). The belief of this communion of saints sbosM excite and encourage us to holiness of life. If ^«e walk in the light, as God is in the light, we have fel- lowship one with another;' but 'if we aaj that we have fellowship with him, and walk in daikiKa^ we lie, and do not the truth' (1 John i, 6v 7). It abooM induce us to wish well to all mankind, and to rends them every good in our power. To those who ban obtained the like precious fiuth with oorselTes, we are still more nearly related, as being in a pecnliar seme children of the same Father, disciples of tbe same Mas- ter, animated by the same spirit, and members of the same body" (Se«ker, On Catechuni^ lect. xiv ; Pearson, On the Creed (ed. 1710, p. 769) ; Leighton, On the Crui {Works, ii, 412). (c) Another view is given by Wil- son, who remarks that, while the Romish view is un- scriptural, that of Pearson and others is >'agae. Hli work aims to show that the lx>nd of union amt^ Christians (denoted by the communion qfsaintg) b not to be sought (1) in identity of doctrinal beliefs, or (i) in identity of religious feeling or experience, as feel- ing, or (8) in identity of forms of Church gDvemmeoS in worship, but In moral unity, founded in the actioa of the grace of God not merely in the hearts, but in the activities of Christians. See Wilson, Bampkm LectHres (Oxford, 1851, 8vo).
COMMUNION OF THE SICK. See Lord's Sot-
PEB. '
COMMUNION SERYICE, the office for the sd- ministration of the Eucharist, or sacrament ot the Lord's Supper. See Lttubot.
COMMUNION-TABLE, a table on which the sse- ramental bread and wine are placed for the commoii- ion in Protestant churches. At the Reformation, stom altars were rejected, as likely to support the notion c^ a material sacrifice, against which the Reformers pity- tested. See Altar ; Lord's Suppbb.