The Common Cup at Holy Communion: Some Reflections

For whenever you eat this bread and drink this cup, you proclaim the Lords death until he
comes. (1 Corinthians 11:26)

Introduction
One of the practices of the Church of Ireland which differs from that of the majority of
Protestant traditions in this country is the use of a common cup in the administration of
Holy Communion. The term common cup does not, of course, mean an ordinary or
mundane cup, for as we know our parish churches usually use chalices which are often very
valuable (in terms of financial value, but also sentimental value). Instead, common is used in
the same way as in the title The Book of Common Prayer prayer that we share in common,
that we share in together, that we are united in (which is why we use the same book for our
gathered worship, rather than each praying in different ways) something which is essential
to what Holy Communion is and represents. There are several reasons why the Church of
Ireland uses a common cup, as opposed to individual glasses as generally used by the
Methodists and Presbyterians, for example. A helpful summary 1 of some of these reasons
follows:
Biblical Basis:
Both the Gospels according to Matthew and Luke state that on the night of His
betrayal, our Lord took the cup. [emphasis mine it is cup in the singular] Paul,
in writing to the Christians gathered at Corinth, also speaks of the cup (1 Cor. 10:16; 1
Cor. 11:25).
Spiritual Basis:
Paul employs the Eucharist as a paradigm of the Church's unity in 1 Corinthians
10:16. The Body of Christ, which we receive from one loaf, and likewise the drinking
from one cup, reflect that we are one in Christ [T]he Didache [a very early
document many scholars believe from the first century which describes the life of
the early Church] speaks of the unity that the Lord's Supper demonstrates: As grain,
once scattered on the hillsides, was in the broken bread made one.2
Historical Basis:

1 Quotes in this section, unless stated otherwise, are taken from

http://spindleworks.com/library/janson/Individual-Cup-Versus-The-Common-Cup.html [Date accessed: 20th
May 2017].
2 For more on the symbolic value of the Common Cup, see the quote from Bishop John Baycroft at
http://www.anglican.ca/ask/faq/common-cup [Date accessed: 20th May 2017].
 For most of the history of the Church in most parts of the world, the tradition has
been to follow the precedent established by our Lord Jesus Christ of using a common
cup. It is worth noting that, even though at the ritual Passover meal there would have
been more than one cup available, Jesus explicitly commands his disciples drink ye
all of it not drink ye all of them. [see Matthew 26:27, Mark 14:23, Luke
22:17,20]

The Question of Hygiene

For these reasons, the Church of Ireland has maintained the practice of a common
cup. However, from time to time this practice has been questioned on the grounds of hygiene,
especially at times when there is a increase in risk of infections, as was the case with Swine
Flu several years ago. While it is important for questions to be asked, and traditional practices
looked at to ensure there are good reasons for them and not just being kept for the sake of
tradition alone, those who are in favour of the common cup are not oblivious to hygiene
concerns. There are several things to be considered in connection with this, which serve to
reassure those who might be genuinely anxious about whether or not the common cup is
hygenic, all backed up by scientific study and experimentation:3
The chalice itself:
As mentioned above, the majority of the chalices used in Church of Ireland parishes
such as our own are made from semi-precious metal such as silver. These have long
been believed to be bactericidal (to kill bacteria), something which has been
confirmed by scientific experiment.4
The purification of the chalice:
As most people will be aware, between each person drinking from the chalice, the
person administering it wipes it with a piece of communion linen called a
purificator. It is thoroughly wiped on both the inside of the rim, and the chalice is
then rotated so that the next person does not receive communion with their mouth
touching the same part of the rim as the person previous to them. Research has shown
that the efficiency of wiping, in reducing the numbers of bacteria present, is notable.
3 For example, In 1998, the American Journal of Infection Control reported that a study of 681 individuals
found that people who receive communion daily are not at higher risk of infection than those who do not receive
communion or who do not attend church at all. (https://www.theglobeandmail.com/life/the-chalice-is-sacred-
but-is-it-safe/article4144794/ [Date accessed: 20th May 2017].
4 Following on from one of their experiments comparing silver to glass, Burrows and Hemmens comment, It is
readily apparent that the bacteria spread upon the silver surface not only die off rapidly but appreciably more so
than those upon the inert glass surface. (http://www.recus.org/resources/CommonCupBacteria.pdf [Date
accessed: 17th May 2017]).

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 In [one set of] experiments the reduction was never less than 80% and usually over
90%.5
Hand sanitizer:
While not directly related to the use of the common cup, many clergy now consider it
best practice to apply some hand sanitizer to their hands during a service of Holy
Communion, just before they handle the bread for the Prayer of Consecration. Though
something which is relatively recently been recommended, this reduces the risk of
infection from hands, which (as Im sure anyone who has visited a hospital recently)
are one of the most common sources of infection.6
Common sense:
Of course, there is no such thing as an absolutely sterile environment indeed, most
of the situations we are in in our daily lives present a lot of opportunity for infection,
should we stop to think about it. A report by the Anglican Diocese of Toronto
comments that sharing the common cup, and a handshake at the peace, along with
attending a buffet dinner, or hugging, all present a minimal risk and therefore fall
within the parameters or normal risks of daily living. 7 Of course, if someone knows
themselves to be infectious, then in Christian charity and courtesy it would be best for
them to refrain from receiving from the chalice, and in such cases, Im sure many
would consider it to be perfectly legitimate and recommended not to attend public
worship, or indeed, any gathering of people, as far as possible.

Some conclusions
This brief article is merely to share some of the reasoning behind the traditional use of
the common cup for Communion, as practiced by the Church of Ireland, especially in order to
reassure those who might be concerned about how hygienic that practice is. However, that is
not to say that those in favour of individual cups are wrong, or that the Sacrament
administered using them is in any way invalid. It is the Lords words and power which makes
the Sacrament a blessing to all those who receive it in repentance and faith. The differences
over how it is administered should not divide Christians (nothing could be further than the
essence of Communion), but we can discuss them openly, with each person of course

5 (http://www.recus.org/resources/CommonCupBacteria.pdf [Date accessed: 17th May 2017]).

6 On account of this, shaking hands as a sharing of the sign of peace is actually more risky as regards the spread
of infection in churches something which highlights the importance of personal hygiene.
7 http://www.holytrinity.sh/publications/other/The%20Common%20Cup%20-%20Protocol%20Nov
%202014.pdf [Date accessed: 20th May 2017].

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following their own conscience in this matter, as in any other. Discussion is especially
important where anyone may feel that they cannot participate fully because of worry about
infection. I hope and pray that these few reflections will be of benefit (if anyone has any
questions or wants to discuss anything raised here, please do not hesitate to speak to me), and
that, by faith, see as well the outward and visible sign of bread and wine, we may look to
the inward and spiritual grace, as so wonderfully expressed in our Catechism:

Question. Why was the Sacrament of the Lord's Supper ordained?

Answer. For the continual remembrance of the sacrifice of the death of Christ, and of the benefits which we
receive thereby.

Question. What is the outward part or sign of the Lord's Supper?

Answer. Bread and Wine, which the Lord hath commanded to be received.

Question. What is the inward part, or thing signified?

Answer. The Body and Blood of Christ, which are verily and indeed taken and received by the faithful in the
Lord's Supper.

Question. After what manner are the Body and Blood of Christ taken and received in the Lord's Supper?
Answer. Only after a heavenly and, spiritual manner; and the mean whereby they are taken and received is Faith.

Question. What are the benefits whereof we are partakers thereby?

Answer. The strengthening and refreshing of our souls by the Body and Blood of Christ, as our bodies are by the
Bread and Wine.

Question. What is required of them who come to the Lord's Supper?

Answer. To examine themselves, whether they repent them truly of their former sins, stedfastly purposing to lead
a new life; have a lively faith in God's mercy through Christ, with a thankful remembrance of his death; and be
in charity with all men.8

May each one of use, by the grace of the Holy Spirit, takes the reality of these
words to heart, and draw near with faith, taking this holy Sacrament to our comfort, and
making our humble confession unto Almighty God, through his Son Jesus Christ, whose body
was broken and whose blood was shed, for us. Amen.

Damian Shorten
Riverstown Group of Parishes, Diocese of Elphin and Ardagh
Easter 2017

8 This can be found on p. 770 of our Prayer Book.

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Further reading
Here is a list of some material and resources I found useful in preparing this piece, and
which you may like to read if you are interested in more detail than I have presented here.
Those with an * are ones I particularly recommend.

* Anglican Church of Canada: Ask an Anglican, Eucharist in Two Kinds and The
Common Cup http://www.anglican.ca/ask/faq/common-cup [Date accessed: 20th May
2017].
* The Bishop of Gloucester, The use of non-alcoholic wine at Holy Communion
www.gloucester.anglican.org/content/pages/documents/1355143188.doc [Date
accessed: 20th May 2017].
Black, Jonathan, Big Cup, Little Cups Or Mix It Up: Drink Ye All Of It, Apostolic
Theology blog http://www.apostolictheology.org/2014/07/big-cup-little-cups-or-mix-
it-up-drink.html [Date accessed: 20th May 2017].
Burrows, William, and Hemmens, Elizabeth S., Survival of Bacteria on the Silver
Communion Cup, Journal of Infectious Diseases, 73 (1943), pp. 180-190
http://www.recus.org/resources/CommonCupBacteria.pdf [Date accessed: 17th May
2017].
* Gould, David H., Eucharistic practice and the risk of infection
http://s3.amazonaws.com/dfc_attachments/public/documents/1642/WEB_Pt_7_Eucha
rist_Practice.pdf [Date accessed: 20th May 2017].
* Interim Advice on the H1N1 Flu Pandemic: From the Archbishops and Bishops of
the Church of Ireland (7th August 2009)
https://www.ireland.anglican.org/news/2705/interim-advice-on-the-h1n1 [Date
accessed: 20th May 2017].
Janson, Dr. P., The Question of Individual Cups Versus The Common Cup (1994)
http://spindleworks.com/library/janson/Individual-Cup-Versus-The-Common-
Cup.html [Date accessed: 20th May 2017].
* Protocol for use of the Common Cup at Holy Communion in the Diocese of
Melbourne http://www.holytrinity.sh/publications/other/The%20Common%20Cup
%20-%20Protocol%20Nov%202014.pdf [Date accessed: 20th May 2017].