It’s my turn to write a post for bLOGOS on The Ekklesia Project website:

The origins of this Protestant observance reveal the best of intentions. But for at least three reasons, continuing to set aside the first Sunday in October to highlight the Church’s signature rite is not a good idea.

One: Observing something called “World Communion Sunday” one day of the year communicates the idea that the Eucharist is special. If Holy Communion really is the Church’s signature rite, if it is indeed that which makes the Church what it is, then “special” is exactly what it is not. We don’t think of the air we breathe as “special,” the breakfast we eat as “special.” These things are gifts, of course–breath and food–but it is in their givenness, their ordinariness that they are the means for life and health.

In Clyde, Missouri, the Benedictine Sisters
of Perpetual Adoration cut unleavened bread
into communion wafers and gather them
in plastic bags folded, stapled, and later packed
in boxes.

Two: Observing something called “World Communion Sunday” one day of the year suggests that the Eucharist is our achievement. To the contrary: Ordinary food–grain and grape–become the extraordinary gifts of God–body and blood–through a power not our own. Our only task is to receive these gifts: to take, bless, break, and share them. And when we do this, we learn what it means to be a people for whom the whole of our life together is “one colossal unearned gift.”

At the Exxon next door, Walter Miller
lifts his pickup’s hood, then turns to stare
at the acreage he used to own across the road.
Was his wheat, he wonders, even the smallest grain
in its long ascent to final form, ever changed into
the body of our Lord?

To read the rest click here.