v. Fellowship
Psa 25:14 the intimacy of the Lord is with those who
Pro 3:32 but his intimacy is with the righteous
Act 2:42 they persevered .. in the c with one another
1Co 1:9 by which you were called to the c
1Co 10:16 is not the c of the blood of Christ?
2Co 13:14 the c of the Holy Spirit be with all
Phi 1:5 by your c in the gospel, from the
1Jo 1:3 that you also have c with us
1Jo 1:6 we say that we have c with him, and walk
Communion (Gr. usually koiní‡nía, “association”, “communion”, “participation”, “fellowship”, “sharing something”). Mutual participation in some blessing or experience. In the NT the term is used to express the concept of joint participation in experiences such as sharing the blessings of the gospel (Phi 1:5). The word is found particularly in the passages that refer to the intimate relationship that Christians experience with God (1 Joh 1:3), with Christ (1 Joh 1:3; 1Co 1:9), with the Holy Spirit (2Co 13:14) and with other believers (1 Joh 1:3,7). The closeness of this relationship finds its most peculiar expression in connection with the Lord’s Supper, in which Christians symbolically partake of the flesh and blood of Christ. In 1Co 10:16, Paul describes the cup and bread of the Lord’s Supper as “the fellowship of the blood of Christ” and the “fellowship of the body of Christ.” In contrast, believers are advised not to have fellowship with “demons” (v 20) or with the “unfruitful works of darkness” (Eph 5:11; cf 2Co 6:14). In addition to its ordinary meaning, the early church used koiní‡nía to describe the act of sharing temporal blessings with believers (2Co 8:4); as such, it can be appropriately translated as “offering” or “contribution” (Rom 15:26; 2Co 9:13).
Source: Evangelical Bible Dictionary
“Common union” between the Christian with God and with the brothers, through the Eucharistic Jesus Christ. 1Co 10:16-22. See “Eucharist”.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
It is the participation and camaraderie between people. The Hebrew term is related to the idea of friendship and deep knowledge. †œThe c. Jehovah’s intimacy is with those who fear him† (Ps 25:14), “with the righteous” (Pro 3:32). In the NT it is taught that the c. of believers is with the Father (1Jn 1:3); with the Son (1Co 1:9); with the Holy Spirit (2Co 13:14); with the blood and body of the Lord (1Co 10:16); “with one another” (Acts 2:42) and in the gospel (Phil 1:5).
The term used for c. in the NT it is the noun koinonia. In the idea of c. sharing of material goods is included. At Rom 15:26 we read: “For Macedonia and Achaia saw fit to make an offering for the poor that are among the holy ones who are in Jerusalem.” In verb form, koinoneo appears several times, translated as †œcommunicate† or †œparticipate† . Thus, Paul admonishes that “he who is taught the word should share in every good thing the one who instructs him” (Gal 6:6). †¢Holy Supper.
Source: Christian Bible Dictionary
vet, (gr. “koinonia”, from “koinos”: common to several people). Relationship within which two parties have something in common, association. Believers have fellowship with the Father and with the Son (1 Jn. 1:3), with the Holy Spirit (2 Cor. 13:13), and with one another (1 Jn. 1:7). For this reason, they must walk in the light, practice the truth and allow themselves to be purified from all sin (1 Jn. 1:6-7). God Himself calls us to this communion of His Son (1 Cor. 1:9), based on the communion with the sacrifice of His body and His blood (1 Cor. 10:16), going also to the communion of His sufferings (Phil. 3:10; 1 Pet. 4:13). Being thus united to the Lord, the early Christians persevered in brotherly fellowship, possessing everything in common, to the point of being all of one heart and one soul…, and even one purse (Acts 2:42, 44-45 ; 4:32). Paul can similarly exhort the Philippians: “if there be… any fellowship of the Spirit,” to have one love, one soul, and one mind (Phil. 2:1-2). Thus, “koinonia” is not only “spiritual”, but extends to the realm of the most practical. In fact, the same Greek term also means “offering” (Rom. 15:26), “help” (“participate”), “freedom” (2 Cor. 9:4; 9:13; Heb. 13:16) . Apart from the latter, communion would be nothing more than a theoretical and meaningless entelechy. The adjective “koinonos” also means “partner” (Lk. 5:10; 2 Cor. 8:23; Phil. 17). The partners participate in a company and/or in common property. Hence the use of the term “koinonos” in the following expressions: the part you have in the gospel (Phil. 5:1); partakers of glory (1 Pet. 5:1); partakers of the divine nature (2 Pet. 1:4). That is as far as our association with Jesus Christ goes. This obviously excludes any association with the enemy: “What fellowship (has) light with darkness? And what concord does Christ have with Belial? Or what part has a believer with an unbeliever?” (2 Cor. 6:14-15). Paul told Philemon: “… may the sharing of your faith be effective in knowing all the good that is in you through Christ Jesus” (Phil. 6). So be it with us!
Source: New Illustrated Bible Dictionary
Common union for various reasons and in various ways. In principle, this term alludes to the Eucharistic participation in the consequent union that follows from the reception of the sacrament. In this sense, there are expressions that allude to special forms or unique occasions of receiving communion.
The “First Communion” has a special social repercussion, because it is a reason not only for the child who, when he reaches the use of reason, can already approach Eucharistic participation, but also becomes a reason for spiritual and social rejoicing for all who are interested in him, from the family to the parish. Since S. Pius X, with his Decree “Quam Sigularis”, of 1910, the first communion was established between 7 and 10 years old, the age at which children begin to have a certain discriminating capacity regarding the Eucharistic action.
The “Solemn Communion”, which is made upon reaching greater social and moral maturity, has been a French trend since the 18th century, when in many Dioceses the custom of associating the Eucharist with the profession of faith spread, upon reaching the 14 or 16 years old.
In other environments or circumstances, other ways of giving Eucharistic participation some sense of reinforcement of piety and devotion have also spread. Concepts such as “communion of perseverance”, “communion of reparation for the first Fridays of the month”, “communion of thanksgiving” are interesting expressions, although they must be placed in the right higher valuation of what communion really is and means in any day or circumstance.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
(v. Charity, catholicity, ecclesial community, Eucharistic communion, communion of saints, Church communion, solidarity, Trinity, community life)
(ESQUERDA BIFET, Juan, Dictionary of Evangelization, BAC, Madrid, 1998)
Source: Dictionary of Evangelization
DJN
A
SUMMARY: 1. tion of the concept “communion” and synonyms in the NT. – 2. Communion with Jesus Christ in general. – 3. Sacramental communion with Christ in the Eucharist. – 4. The ecclesial dimension of koinonia.
1. Clarification of the concept “communion” and synonyms in the NT
The Greek terms of the NT whose meanings are closest to that of “communion” are the Greek noun ía, whose translation is not as precise as one would like (“community”; “close union”; “intimate relationship”; “participation”), the adjectives ós (“common”) and ós (“partner”, “partner”) as well as the verb (“participate”). Naturally we could also adduct words like “have” (éjein) or “participate” (maté). These terms appear almost exclusively in P and NT writings influenced by him. He only twice uses Lc os in He 2,42 and 4,32, when describing the church of Jerusalem: “they had everything in common”; in Lk 5,10 the evangelist speaks of the (“companions”; “partners”) of Peter. Lc also uses ía only once when describing the main features of the Jerusalem community: “They persevered in the teaching of the apostles and the ía (=”fraternal union”; “communion” ; “communication of goods” ; the Eucharistic celebration” ;”communion of the faithful in the teaching of the apostles” and in the breaking of bread and prayers” (Ac 2,42). The Hellenist Luke wants to demonstrate to his educated readers that in the Church the ideal of community defended is realized by Pythagoreans and Essenes, and in a way far superior to them, because it is animated by the Spirit.The impoverishment of the Jerusalem church, which was not due, as is generally believed, to the exaggerated and reckless enthusiasm of the post-Easter Jerusalemite community, to the sell private possessions and practice the community of goods, but rather, due to the worsening of the economy in Palestine due to droughts and wars, he moved P to help the mother Church through the collections of its richest churches (Rom 12,13; 15.26-27; 2Cor 8:4; 9.13; see Gal 2,10). In Mt 23,30 the evangelist uses the adj. noun (“accomplices”): “We would not have been their accomplices in the blood of the prophets.”
In Paul the word ía acquires a central meaning, exclusively religious, which does not correspond to that of the Greek “societies or brotherhoods” nor is it synonymous with “church”, “ecclesial community” nor is it equivalent to that of “Jewish brotherhood” (jaburá). Nor is it an “association” of individuals who gather around a common ideal, as e.g. eg the Stoics. The concept of ía (“community”; “communion”) contains in P a supernatural relationship and origin that can be expressed in various ways, such as communion (koinonia) of or with his Son Jesus Christ (1Cor 1,9), communion (koinonia ) of the Holy Spirit (2Cor 13,13) or participation (koinonia) in faith (Fim 6), in the gospel (Phil 1,5), in the sufferings of Christ (3,10). P has also invented a large number of nouns and compound verbs, which express the concept of “communion”, such as “die” and “live with Christ” (Rom 6,8; 2Cor 7,3), “suffer” , “to be glorified with ”, “joint heirs with Christ” (Rom 8,17) “to reign with him (2Tim 2,12), etc.
Starting from these meanings we can elaborate the concept of ía or “communion” in the NT. In the first place, they represent the word ía and its synonyms an ón between two terms, which can be very different. The two terms not only say mutual relationship but said relationship, although the initiative may…