Corpus Christi: Wafer vs. Bread

Contemporary hosts made for Holy Communion are often whole wheat and do not appear as glistening white as wafers produced with white flour.

Wafers have been used for Holy Communion by Western Christians since the late 1200s. Before that, unleavened bread–made without yeast–was used. (Western Christians adopted the use of bread without yeast in imitation of the matzah–unleavened bread–used at Passover and the Last Supper in the Gospels. The matzah was not like the crackers now sold in grocery stores; matzah and the unleavened bread used by Western Christians was more like tortilla or gyro bread.) Eastern Christians have always used bread made with yeast.

I remember in the 1970s how people joked, “It takes more faith to believe that a wafer is bread than it does to believe that it becomes the Body of Christ!” This was because the wafers do not look like anything most people think of when you ask them what bread looks like. It turns out this is because wafers are NOT technically bread at all! Both are baked goods made with flour but they are not the same just as cake and crackers are also baked goods made from flour but are not bread. Bread, by definition, is made from dough and must be kneaded and formed by hand; wafer is made from batter and is never touched until after it is baked. The first reference to Western Christians using wafers instead of bread are from the late 1200s and many people objected precisely that wafers were “not real bread.”

People also objected that the wafers were not made by monks as priests as the unleavened bread used at Mass had been. People did not think that layfolk–even nuns–should be baking the bread used for Holy Communion. (It did become common later for nuns to make wafers for churches to buy and this was a way for nuns to support themselves. Since the 1960s, making wafers for Holy Communion has become a big business that you can read about here.)

It is unclear how rapidly wafer-use spread among Western Christians but they became used uniformly across Europe by the late 1600s. Why did wafers become so popular? One reason might be that wafers did not spoil as quickly as real bread, even if it was made without yeast; this made it easier to keep the Blessed Sacrament reserved. Also, some people thought the bread or wafer used for Communion should be glistening white and it is easier to control the color of wafers than bread. Some people thought that the wafers never being touched until after they were baked was emblematic of Christ’s birth from the Virgin Mary; these people favored the use of wafers rather than bread that was touched as it was kneaded and formed.

It became standard to make a large wafer for the priest to elevate for people to reverence at the Elevation and just before Communion; the wafers that would be consumed by the layfolk were much smaller discs that were coin-sized. Preachers suggested that the coin-size wafers should remind people that God was like a vineyard owner who could hire people all day long and would pay all the workers the same coin at the end of the day (Matthew 20:1-16).

Want to know more? There are three books about the different kinds of bread used for Holy Communion:

1. Fractio Panis by Barry Craig (Germany, 2011).
2.
Bread and the Liturgy: The Symbolism of Early Christian and Byzantine Bread Stamps by George Galavaris (Wisconsin, 1970).
3. The Bread of the Eucharist: Early Christian Eucharist and the Azyme Controversy, by Edward Martin (Rome, 1970).

The elevation of the Host in a contemporary celebration of the Solemn Mass by Dominican religious.

Melchizedek, King of Salem

This icon of Melchizedek is one of several that I painted many years ago. You can see the curls of the challah bread in his hand reflected in the curls of his beard. He wears the turban of a high priest and the crown of a king, as he was both priest of God Most High and king of (Jeru-)Salem.

Melchizedek is a mysterious but very important figure in the Bible. He is the king of Salem (later known as Jerusalem) and a priest of God Most High, and he blessed the patriarch Abraham. In the book of Genesis, we read how Abram returns from defeating king Chedorlaomer and meets with Bera the king of Sodom, at which point: “…Melchizedek king of Salem brought out bread and wine: and he was [is] the priest of the most high God. And he blessed Abram, and said, ‘Blessed be Abram to the most high God, possessor of heaven and earth, And blessed be the most high God, which hath delivered thine enemies into thy hand’. And Abram gave him tithe from all.” (Genesis 14:18–20)

Melchizedek is also mentioned in Psalm 110 as an example of one man acting as both priest and king (a new development in Jewish practice, dating from the time of the Maccabees about 200 BC) and Christ is compared to Melchizedek in the Epistle to the Hebrews in the New Testament. Melchizedek is the only non-Jewish priest in the Old Testament who is considered legitimate; his priesthood is also greater than the Jewish priesthood because he blesses Abram [Abraham], the father of all Jews and thus all of Abraham’s descendants–including the Jewish priests! Abraham also offers Melchizedek a tithe (10%) of all he has, indicating that he considers Melchizedek more important than himself. Melchizedek, king of Salem [i.e. “righteousness” and “peace”], sacrifices bread and wine to God; this is considered by Christian readers as a clear allusion to the Eucharist. Because he is king of righteousness and seems to be a priest for all eternity (as there is no record of his birth or death or his ancestors), he is considered by Christians to be an archetype of Christ Himself.

Some Jewish legends also notice his apparent eternity and say that he presided at the funeral of Abel and was hidden by God in Eden during the Flood to protect him. He was also important to Jews who rejected the legitimacy of the Temple, such as the Essenes and the Qumran community who compiled the Dead Sea Scrolls.

Melchizedek is commemorated by the Eastern churches on May 22.

Circumcision of Christ (Holy Name)

The central panel depicts the circumcision of Christ. The two side panels depict the Gospel writers Luke and Matthew who relate how Jesus was circumcised or given his name on the 8th day after his birth.

The Feast of the Circumcision of Christ is a Christian celebration of the circumcision of Jesus in accordance with Jewish tradition, eight days after his birth, the occasion on which the child was formally given his name. Eight days after Christmas (December 25), Circumcision (nowadays the feast is often called “Holy Name”) is thus celebrated on January 1.

The circumcision of Jesus has traditionally been seen, as explained in the popular 14th-century work the Golden Legend, as the first time the blood of Christ was shed and thus the beginning of the process of the redemption of man, a demonstration that Christ was fully human and of his obedience to Biblical law.

Circumcision was first practiced by Ethiopians and Egyptians, according to Herodotus, and they practiced it mainly for reasons of health (Hist. 2:2, 104). In the Old Testament, God established circumcision as a sign of his covenant with Abraham that would mark his descendants as different from the other peoples of the world. “This covenant, which you shall keep, is between me and you and between your seed after you for their generations. Every male among you shall be circumcised. Circumcise the flesh of your foreskin, and that shall be the mark of the covenant between you and me. And a child, when he is eight days old, shall be circumcised.” (Genesis 17:12)

The Greeks and Romans thought circumcision was a horrible disfigurement of the male body. Many Romans admired Jewish religious practice and thought but refused to actually convert because of the social stigma associated with circumcision. Several of these “God-fearers” appear in the New Testament.

Patristic literature associates the timing of the Circumcision on the eighth day with Resurrection. Seven is the number of completion and fullness as the world was created in seven days and is due to pass through seven ages. But if seven is perfect, then seven-plus-one is super-perfect. Eight, therefore, stands for renewal, regeneration — whence the architectural tradition of eight-sided baptistries. And Christ rose from the dead on the day superseding the Sabbath, on the Eighth Day just as the world’s seven ages will be followed in the eighth age by the General Resurrection. This imagery is attached almost from the beginning to all theological meditation on Christ’s Circumcision. It is the sense of the mystery that the Circumcision on the eighth day prefigures Christ’s Resurrection, and thereby, implicitly, the resurrection of all.