The method of receiving with the

Communion Spoon
Panagiotis I. Skaltsis
Professor AUTH School of Theology

Concept and prefiguration of the Communion Spoon

The communion spoon, in Greek “λαβίς” from the verb “λαµβάνω”

I receive, is defined as the tool with which something is held, e.g. tongs.1
"It is the long gold or silver-plated spoon, with which the priest
administers holy communion to the faithful in both kinds.”2 It came into
liturgical practice via the Old Testament, from the vision of Isaiah, when
he received the prophetic gift after one of the Seraphim took a burning
coal and placed it on his lips with tongs.3 This act is a prefigurement of
Holy Communion: “Just as one of the Seraphim took the burning coal
and gave it to Isaiah, so the priests take the bread, that is, the body of
Christ the Master and administer it to the people." («Ὧσπερ Σεραφείµ
ἔλαβε τόν ἄνθρακα καί δέδωκε τῷ Ἠσαΐᾳ, οὕτως καί οἱ ἱερεῖς
λαµβάνουσι τόν ἄρτον, ἤτοι τό Δεσποτικόν σῶµα καί διδόασι τῷ λαῷ»).4
Thus the term “λαβίς” or “λαβίδα” was known throughout the history of
the liturgical – eucharistic life of the Church, at times it was understood
differently on a practical level, until the form by which we know it today,
as a communion spoon, prevailed.

1 Skarlatos D. Byzantios, Λεξικόν ἀρχαίας ἐλληνικῆς γλώσσης καἰ καθαρευούσης, vol. 1, Athens
1964.
2 Dem. N. Moraitis, “Λαβίς” in Θρησκευτική καἰ Ἠθική Ἐγκυκλοπαίδεια 8 (1965) 55.
3 Isa. 6:6-7.
4 Sophronios Patriarch of Jerusalem, Λόγος περιέχων τήν ἐκκλησιαστικήν ἅπασαν ἱστορίαν· καί
λεπτομερῆ ἀφήγησιν πάντων τῶν ἐν τῇ θείᾳ ἱερουργίᾳ τελουμένων, PG 873, 3984C. See also
Ioannis M. Fountoulis, Λειτουργική Α´. Εἰσαγωγή στή θεία Λατρεία, Thessaloniki 32000, p. 49.

The Communion of the Apostles

According to the New Testament at the Last Supper, the Mystical

Supper, Christ administered His body and blood to the Apostles in this
manner: “And as they were eating, Jesus took bread, and blessed it, and broke
it, and gave it to the disciples, and said, take, eat; this is my body. And he
took the cup, and gave thanks, and gave it to them, saying, drink of it, all of
you; for this is my blood.” («᾿Εσθιόντων δὲ αὐτῶν λαβὼν ὁ ᾿Ιησοῦς τὸν
ἄρτον καὶ εὐχαριστήσας ἔκλασε καὶ ἐδίδου τοῖς µαθηταῖς καὶ εἶπε· λάβετε
φάγετε· τοῦτό ἐστι τὸ σῶµά µου· καὶ λαβὼν τὸ ποτήριον καὶ
εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων· πίετε ἐξ αὐτοῦ πάντες· τοῦτο γάρ
ἐστι τὸ αἷµά µου»).5 From this description it appears that the distribution
of the bread took place first and then the distribution of the wine. The
use of “λαβών” refers to administering with the hands. It is depicted in
this same manner in Byzantine art - iconography, the icon of the
Communion of the Apostles witnesses to this from the 6th c. AD. Within
the apse of the sanctuary, mainly from the 11th century on, Christ appears
to offer the bread and the cup separately in depictions. The Apostles are
divided into two groups of six. On the right, Christ gives a portion of the
bread in the hand of each one who approaches. And on the left, Christ
communes the other six offering to each the cup with His precious blood.6
In depictions from the 16th century Christ appears to commune the
Apostles with a communion spoon.

Communion with the “λαβίδα of the hand”

and receiving the Holy Gifts separately

The Christians of the first centuries communed according to the

model of the Mystical Supper, that is, first they received the bread and
then the wine. This model is implied in the text of the Didache (1st c. AD)

5 Matt. 26:26-28. Cf. Mrk. 14:22-24; Luk. 22:19-20; 1 Cor. 11: 23-25.
6 Nikita Passaris, Ἡ παράσταση τῆς Κοινωνίας τῶν Ἀποστόλων στή βυζαντινή τέχνη (6ος αἰ. – α Z
μισό 15ου αἰ.), Vol 1 – Κει`μενο, Doctoral Dissertation, Athens, 2015.

where the following is noted: “But let no one eat or drink of your
Eucharist, unless they have been baptized into the name of the Lord.”
(«Μηδείς δέ φαγέτω µηδέ πιέτω ἀπό τῆς εὐχαριστίας ὑµῶν, ἀλλ’ οἱ
βαπτισθέντες εἰς ὄνοµα Κυρίου»).7 St. Justin Martyr (2nd c. philosopher
and martyr) in his Apology, describes the deacons communing each one
who is present “from the bread and wine and water over which the
thanksgiving was pronounced, and to those who are not present they
bring a portion” («ἀπό τοῦ εὐχαριστηθέντος ἄρτου καί οἴνου καί ὕδατος,
καί τοῖς οὐ παροῦσι ἀποφέρουσι»).8 The separate offering of the bread and
wine is evident. The water refers to the need of the wine to be mixed, but
also in accordance with the crucifixion of Jesus when “one of the soldiers
pierced His side with a spear, and immediately blood and water came out”
(«εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τήν πλευράν ἔνυξε καί εὐθέως ἐξῆλθεν
αἷµα καί ὕδωρ»).9 The Apostolic Tradition of St. Hippolytus of Rome has
similar information.10 According to Eusebius of Caesarea (3rd to 4th c.)
Sixtus, Bishop of Rome (258 AD) narrating the repentance of a heretic
notes that: “he listened to the Eucharist, chanted-along the Amen,
participated in the feast and offered his hands to receive the holy
sustenance...” («Εὐχαριστίας γάρ ἐπακούσαντα καί συνεπιφθεγξάµενον
τό Ἀµήν, καί τραπέζῃ παραστάντα καί χεῖρας εἰς ὑποδοχήν τῆς ἁγίας
τροφῆς προτείναντα…»).11

According to the Apostolic Constitutions, a text of the Antiochian

tradition (end of the 4th c. AD), during Holy Communion the rite called for
“the bishop to administer the offering saying: the Body of Christ, and the
one who receives it says: Amen. After, the deacon holding the cup while he
offers it says: the Blood of Christ, cup of life. And the one who drinks (of it)
says: Amen.” («Ὁ µέν ἐπίσκοπος διδότω τήν προσφοράν λέγων· Σῶµα
Χριστοῦ. Καί ὁ δεχόµενος λεγέτω· Ἀµήν. Ὁ δέ διάκονος κατεχέτω το

7 Georg Schöllgen (ed.), Didache zwölf-Apostel-Lehre, Barcelona – Rome – New York, 1991, p. 122.
8 Justin Martyr, Ἁπολογία, 65, PG 6, 428B.
9 Jn. 19:34.
10 Wilhelm Geerlings (ed.), Traditio Apostolica, Barcelona - Rome- New York, 1991, pp. 292-296.
11 Eusebius of Caesarea, Church History, Book 7, 9:4.

ποτήριον καί ἐπιδιδούς λεγέτω· Αἷµα Χριστοῦ, ποτήριον ζωῆς. Καί ὁ

πίνων λεγέτω· Ἀµήν»).12 Basil the Great refers to the governing, at that
time, rubrics according to which the communicant received the portion in
the palm of their hand from the liturgizing priest, and they placed it “in the
mouth with their own hand” («τῷ στόµατι τῇ ἰδίᾳ χειρί»).13 Saint Cyril of
Jerusalem, who is familiar with the rite of Jerusalem and clearly the Divine
Liturgy of St. James, mentions the same act: “As you approach do not come
with your hands outstretched, or with your fingers crossed. But make the left
palm a throne for the right, as if you were going to receive a king, and
cupping your palm accept the body of Christ. Draw near also to the cup of
the blood, not with your hands raised, but bowed down and with reverence
and respect say, Amen. Be sanctified from the blood also by receiving Christ"
(«Προσιών οὖν, µή τεταµένοις τοῖς τῶν χειρῶν καρποῖς προσέρχου, µηδέ
διῃρηµένοις τοῖς δακτύλοις· ἀλλά τήν ἀριστεράν θρόνον ποιήσας τῇ
δεξιᾷ, ὡς µελλούσῃ βασιλέα ὑποδέχεσθαι, καί κοιλάνας τήν παλάµην
δέχου τό σῶµα τοῦ Χριστοῦ, προσέρχου καί τῷ ποτηρίῳ τοῦ αἵµατος, µή
ἀνατείνων τάς χεῖρας, ἀλλά κύπτων, καί τρόπῳ προσκυνήσεως καί
σεβάσµατος λέγων τό Ἀµήν. Ἁγιάζου καί ἐκ τοῦ αἵµατος µεταλαµβάνων
Χριστοῦ»)14 In the Divine Liturgy of Saint James, the following is noted
regarding the way the faithful receive Communion: "The Lord bless and
make us worthy to take the fiery coal with the pure tongs of our fingers and
place it in the mouths of the faithful, for the purification and renewal of their
souls and bodies now and forever, and to the ages of ages." («Ὁ Κύριος
εὐλογήσει καί ἀξιώσει ἡµᾶς ἁγναῖς ταῖς τῶν δακτύλων λαβαῖς λαβεῖν
τόν πύρινον ἄνθρακα καί ἐπιθεῖναι τοῖς τῶν πιστῶν στόµασιν εἰς
καθαρισµόν καί ἀνακαινισµόν τῶν ψυχῶν αὐτῶν καί τῶν σωµάτων νῦν
καί ἀεί καί εἰς τούς αἰῶνας τῶν αἰώνων»)15 In the text it appears that the
distribution took place with the "tongs of the fingers" («ταῖς τῶν δακτύλων

12 Les Constitutions Apostoliques, VIII, Sources Chrétiennes 336, 210 (=PG 1, 1109).
13 Basil the Great, Ἐπιστολή 93, PG 32, 485A.
14 Cyril of Jerusalem, Catéchèses Mystagogiques, Sources Chrétiennes 126, 170-172.
15 F. E. Brightman, Liturgies Eastern and Western, Oxford, Clarendon Press, 1896, p. 63.

λαβαῖς»), in other words from the hand of the liturgizing priest directly into
the mouths of the faithful. It is not clear, however, whether the bread was
immersed in the blood or if the cup was offered separately, as we have seen,
and that wich is clearly noted in the interpretation of the Jerusalem Liturgy
by Saint Cyril of Jerusalem. Of course for the Communion of the priests
large portions were foreseen which the celebrant of the assembly immersed
in the chalice «εἰς τόν κρατῆρα». One could deduce that the faithful received
in similar manner only with smaller portions. There is of course evidence in
the manuscript tradition, very little however, which states that the body was
distributed by the priests first and then the blood separately.16 After the
communion of the clergy, the rubric that follows, according to which the
deacons “raise up the diskoi and the chalices to distribute to the faithful”
(«ἐπαίρουσι τούς δίσκους καί τούς κρατῆρας εἰς τό µεταδοῦναι τῷ λαῷ»).17
(the many diskoi and chalices served the needs of great numbers of
faithful who came to receive Holy Communion) leaves room for two
different interpretations, as far as the communion of the faithful is
concerned. Firs, that the priest took a portion from the diskos held by the
deacon and after dipping it in the cup he placed it in the mouth of the
communicant. Second, that the portion (of the body) was administered
first followed by the communion of the blood from the cup.18 The
immersion of the bread into the wine was not unknown in the East. This
tradition continues to this day by the Armenians. In the Armenian
Liturgy “the deacon and the faithful commune both species, but not
directly from the chalice nor with a communion spoon. The priest using
both his hands holds the chalice and above it the holy body, which is
immersed into the precious blood. With two fingers of his right hand he
cuts a portion of it and places it in the mouth of the communicant.”19

16 Alkiviades K. Kazamia, Ἡ θεία Λειτουργία τοῦ ἀγίου Ἰακώβου τοῦ Ἀδελφοθέου καί τά νέα
Σιναῖτικά χειρόγραφα, Thessaloniki, 2006, pp. 216-219.
17 F. E. Brightman, op. cit., p. 64.
18 See Aristeides G. Panoti, Ἡ θεία Λειτουργία τοῦ Ἁγίου Ἰακώβου τοῦ Ἀδελφοθέου, ἤτοι ἡ τέλεσις
τῆς θείας Εὐχαριστίας τῶν Ἐκκλησιῶν Ἀντιοχείας καί Ἱεροσολύμων κατά τήν παλαιοχριστιανικήν
τάξιν, Athens, 1986, p. 59.
19 Ioannis M. Fountoulis, Κείμενα Λειτουργικῆς, vol. 3. Θεῖαι Λειτουργίαι, Thessaloniki, 2007, pp.
376-377, 419. In the text of the Liturgy the following is noted: “He communes the faithful,
receiving with two of his fingers a portion from the holy cup and places it their mouths saying:
The body and blood of our Lord and Savior Jesus Christ for the propitiation and remission of your
sins.”

Understandably, this method of Communion has its practical difficulties

as well.

The Divine Liturgy of St. Mark also speaks of the distribution of the
the holy gifts separately: “And when he communes the clergy and the
people, he says: The holy Body of our Lord and God and Savior Jesus Christ.
And with the cup he says: The precious Blood of our Lord and God and
Savior Jesus Christ.” («Καί ὅταν µεταδιδοῖ τῷ κλήρῳ καί τῷ λαῷ, λέγει·
Σῶµα ἅγιον τοῦ Κυρίου καί Θεοῦ καί Σωτῆρος ἡµῶν Ἰησοῦ Χριστοῦ. Καί
εἰς τό ποτήριον λέγει· Αἷµα τίµιον τοῦ Κυρίου καί Θεοῦ καί Σωτῆρος ἡµῶν
Ἰησοῦ Χριστοῦ»).20 This Liturgy also mentions in the epiclesis many loaves
and many cups: “Look down upon us and send forth your Holy Spirit upon
this bread (these breads) and these cups that (the Holy Spirit) may sanctify
and consecrate them as God all-powerful.” («ἔπιδε ἐφ’ ἡµᾶς καί
ἐξαπόστειλον ἐπί τούς ἄρτους τούτους καί ἐπί τά ποτήρια ταῦτα τό
Πνεῦµά σου τό ἅγιον, ἵνα αὐτά ἁγιάσῃ καί τελειώσῃ ὡς παντοδύναµος
Θεός»).21

According to the testimonies above the concept of the communion

spoon refers to the communion of the bread with the “λαβίδα of the
hands”. The priest placed the bread in the mouths of the faithful, in all
probability it was immersed in the wine (Liturgy of St. James) first, or the
priest placed the bread in the palms of the communicant which were in
the shape of a cross. The communicant then put it in their mouth
(Apostolic Constitutions, Cyril of Jerusalem). The deacon then offered
the cup. Only in cases of sickness or for those dying or those who could
not with their own hand receive Holy Communion, according to the 18th
cannon of the Council of Carthage (397), the bread was cast into their
mouths.22 Most likely this occurred with the hand or with the assistance

20 Ioannis M. Fountoulis, op.cit., p. 61.
21 Ioannis M. Fountoulis, op.cit., p. 54. Regarding the tradition of many loaves and many cups in
our liturgical history see Panagiotis I. Skaltsis, «Οἱ πολλοί ἄρτοι καί τά πολλά ποτήρια στή θεία
Λειτουργία», in «Ἱερουργοί καί Φιλοθεάμονες». Κεφάλαια Ἱστορίας καί Θεολογίας τῆς Λατρείας
[Λειτουργικά καί Ὑμνολογικά Παράλληλα -1], ed. Kyriakidis, Thessaloniki, 2014, pp. 563-616.
22 Mansi 3, 720.

of an instrument suitable for this urgent need.23 This tool could have
been forceps in the form of tongs or a spoon. This leads us to believe that
along with the original manner of communion with the hand there would
have been some object that assisted (λαβίδα) in these urgent needs,
something which prevailed later on. How then for example was Holy
Communion administered to those who were not present at the assembly?
As Justin Martyr attests to: “and to those who are not present the deacons
are sent.” («καί τοῖς οὐ παροῦσι διά τῶν διακόνων πέµπεται»).24

Communion outside of the Liturgy

The modern historian Vassilios Stefanidis writes that “to those who
were absent the Divine Eucharist was sent via the deacons in the form of a
piece of the consecrated bread only, or a piece which was tinged with
consecrated wine” («εἰς τούς ἀπόντας ἡ θεία Εὐχαριστία ἐστέλλετο διά τῶν
διακόνων ὑπό τήν µορφήν µόνον τεµαχίου καθηγιασµένου ἄρτου, ἢ ὑπό
τήν µορφήν τοιούτου τεµαχίου, ἀλλ’ ἐπί τοῦ ὁποίου εἶχεν ἐπισταχθεῖ
καθηγιασµένος οἶνος»).25 Answers to the questions regarding the method
of Communion outside of the Liturgy are provided by some of the earliest
ecclesiastical writers. Tertullian for example speaks of the transfer of
bread (which has been immersed) to the home for the communion of the
household, interestingly after some days of fasting.26 Other sources also
refer to the practice of Christians, of hermits and travelers who kept Holy
Communion from the Sunday Liturgy, bread either immersed in the
blood or not, for daily private reception, with or without a spoon. St.
Symeon of Thessaloniki speaks of a λαβίδα: “In a clean place a holy cloth
was laid out on which was placed the holy cover (κάλυµµα), and on top of
the holy cover they placed with the λαβίδα the piece of the all-holy bread”
(«ἐν καθαρῷ τινι τόπῳ ἁπλοῦντας ἱερόν ὕφασµα, ἐπάνω τούτου τιθέναι

23 Panagiotis N. Trembelas, Αἱ τρεῖς Λειτουργίαι κατά τούς ἐν Ἀθήναις κώδικας, Athens, 1982, p.
150.
24 Justin Martyr, Ἁπολογία, 67, PG 6, 429C.
25 Vasilios K. Stefanidis, Ἐκκλησιαστική Ἱστορία ἀπ’ ἀρχῆς μέχρι σήμερον, Athens 31990, p.105.
26 Tertulliani, Ad Uxorem II, V, PL 1, 1295-1297. See also Eustratios Argenti, Σύνταγμα κατά
Ἀζύμων, Leipzig, Saxony, αψξ (1760), pp. 302-303.

ἅγιον κάλυµµα· ἐπί τοῦ καλύµµατος δέ διά τῆς λαβίδος τοῦ παναγίου
ἄρτου µερίδα»).27 We have a similar account in the Life of St. Mary of
Egypt, which occurred in a liturgical context, during something similar to
the Service of the Typika.28 While in the land of Jordan, she received
communion, the immaculate body and the precious blood of Christ, from
the hands of Saint Zosimas from a “small cup” («µικρόν ποτήριον»)29 or
a “sacred vessel” («σκεῦος ἱερόν») according to other verbiage.30

Depictions that portray St. Mary receiving with a communion spoon

are most likely later additions to the narrative by iconographers. This
narrative is not devoid of historical evidence however. The text of her Life
is not clear about the way the Saint received communion, whether the gifts
were placed in her mouth via the hands or with a communion spoon. The
“and the immaculate body and precious blood of Christ our God was
received in a small cup” («καί λαβών εἰς µικρόν ποτήριον τοῦ ἀχράντου
σώµατος καί τοῦ τιµίου αἵµατος Χριστοῦ τοῦ Θεοῦ ἡµῶν»)31 shows that
the Holy Eucharist was transferred from one place to another. Most probably
the bread was tinged or mixed with the blood for easy transport. Another
example is that of the Communion of Julian the Count, which allows for the
possibility that the cup could have been filled with bread and wine: “Many
times they kept the cup filled with the holy body and blood of the Master
and they urged him to approach” («Πολλάκις δέ καί τό ποτήριον
ἐβάσταζον ἁγίου σώµατος Δεσποτικοῦ πεπληρωµένον καί αἵµατος, καί
προσελθεῖν αὐτῷ προετρέποντο»).32

In the tradition of the Synaxarion we also have the example of St.

27 Symeon of Thessaloniki, Ἀποκρίσεις πρός τινας ἐρωτήσεις Ἀρχιερέως, ΜΑ΄, PG 155, 889Β. Cf.
Basil the Great, Ἐπιστολή 93, PG 32, 485 A.
28 Sophronios, Βίος ὁσίας Μαρίας, 4, 34, PG 873 , 3721C.
29 Sophronios, op.cit., PG 873 , 3721A.
30 Sophronios, op.cit., PG 873 , 3721AB.
31 Sophronios, op.cit., PG 873 , 3721A.
32 Sophronios, Ἀφήγησις θαυμάτων τῶν ἁγίων Κύρου καί Ἰωάννου, PG 873 , 3457BC. See also
Robert F. Taft, A History of the Liturgy of St. John Chrysostom, vol. VI, The Communion,
Thanksgiving, and Concluding Rites, Rome 2008, p. 283.

Luke of Steiris (9th - 10th c.). Regarding how he should receive in the
desert, the Hierarch answered him in this manner: “If there is no priest
and you are in a Church, you should place an artoforion that has the
presanctified gifts upon the Holy Altar. If you are in a cell, put it on a
clean table, spread out a small cover (κάλυµµα) and place the portions of
the immaculate Mysteries upon it. Cense, say the Psalms of the Typika,
the Trisagion and the Creed, make three prostrations, cross your hands
and receive the Holy Mysteries with your mouth, saying Amen. Instead
of the consecrated wine drink a little plain wine, but the cup you use, you
will not use for anything else. With the cover you will collect the portions
and you will place them in the Artoforion, taking care that no small pieces
fall down and are stepped on."33

Reference to the history of the λαβίδα as a spoon

Daniel Georgopoulos (19th c.), a later commentator on the Divine

Liturgy, obviously relying on the iconographic depictions that show St.
Mary of Egypt receiving with a communion spoon, claims that this
liturgical article was introduced during the 7th c. AD, the era the Saint
lived in.34 It is probable that the Saint received bread immersed in the
blood which was carried by Saint Zosimas in a small vessel (type of
artoforion) with a λαβίδα (spoon) or with the hand. During the same
period we have an account by St. Anastasios the Sinaite regarding a
Stylite who received with a spoon.35

St. Symeon of Thessaloniki likely relies on the accounts above, in

order to point out that Holy Communion with a λαβίδα is a “very ancient
tradition”.36 It has been argued that the communion spoon was
introduced into liturgical practice by Chrysostom. This view is supported

33 Μέγας Συναξαριστής τῆς Ὀρθοδόξου Ἐκκλησίας, vol 2, month of February, 7, ed. Archim..
Matthaios Laggi, Athens 1975, p. 206. See also Christofors Chronis (Protopresbyter), «Τρόπος
μετάδοσης τῆς θείας Κοινωνίας – Ὁδεύοντας πρός τήν τέλεια ἀτέλεια», online article.
34 Δανιήλ Γεωργόπουλου (Ἱεροδιδασκάλου), Ἱερά Ἀνθολογία περί τῶν σεπτῶν καί θείων ἑπτά
Μυστηρίων τῆς Ἐκκλησίας, Βενετία 1833, σ. 36.
35 F. Nau, “Le texte grec des récits utiles à l’ âme d’ Anastase (le Sinaite)”, Oriens Christianus 3
(1903) 61- 62 : “And they sent him in this (vessel) a holy portion (of the body) with the Precious
Blood. After pulling up the Holy Communion (on the pillar), holding the holy cup and the
(communion) spoon he received.” («Καί ἔστειλαν αὐτῷ εἰς αὐτό ἁγίαν μερίδα μετά καί τοῦ
τιμίου αἵματος. Ἑλκύσας οὖν ἄνω τήν ἁγίαν μετάληψιν, κρατῶν τό ἅγιον ποτήριον καί τό
κοχλιάριον, διεκρίνετο μεταλαβεῖν»). See also Robert F. Taft, op.cit., pp. 283- 284.
36 Symeon Archbishop of Thessaloniki (1416/17-1429), Ἔργα Θεολογικά, κριτική ἔκδοσις μετ’
εἰσαγωγῆς ὑπό D. Balfour [Ἀνάλεκτα Βλατάδων, 34], Thessaloniki, 1981, p. 249.

by Petros Arkoudios37 and Paisios Ligaridis.38 Both rely on the information

presented by the historian Sozomenus, according to which a woman was
pressured by her husband to receive the sacrament of the Macedonists “(she)
took the bread in the hand and skillfully rejected it” («λαβοῦσα ἐν χερσί τόν
ἄρτον ἀπέρριψεν ἐπιδεξίως αὐτόν»).39 According to another account,
narrated by Georgios Kedrinos, a heretical woman during the time of
Arcadius received the sacrament of the Macedonists, in front of the great
luminary John Chrysostom in fact, the sacrament became a rock in her
mouth, to control that which is heretical and prevent that which is
unworthy.40 “Because of the wickedness of this woman, as it is said, the
Golden-mouth ordered that the Master’s body no longer be given in the
hand, as was the custom in the Church, but with the same λαβίδα that held
the sacred coal and purified soul and lips.” («Διά τό πονηρόν τῆς γυναικός
ταύτης, ὡς λέγεται, ὁ χρυσοῤῥήµων προσέταξε µή ἐν τῇ χειρί πλέον
δίδοσθαι τό κυριακόν σῶµα, καθώς ἔθος ἦν ἐν τῇ Ἐκκλησίᾳ, ἀλλά γε
δι’αὐτῆς τῆς λαβίδος ἔσω αὐτῆς φερούσης τόν τίµιον ἄνθρακα ψυχήν
καθαγνιζούσης καί χείλη»)41

Those who support the view that Chysostom introduced the

communion spoon are refuted by Chrysostom himself who supports the
reception of the bread separately and communion of the faithful via the
hand, identifying it with the fiery tongs that Isaiah witnessed.42 This
tradition of communion via the λαβίδα of the hands was maintained until
the time that the Penthekte Ecumenical Council (691-692)43 was
convened in Trullo, possibly even later into the 9th-10th c. “In the

37 Petros Arkoudios, De Concordia Ecclesiae Orientalis…, Luterie Parisiorum, M. DC. LXXII, III, p.
53. See also Panagiotis N. Trembelas, op. cit., p. 150.
38 Paisios Ligarides, Ἀνακεφαλαίωσις…, in MS 571 Μετοχίου τοῦ Παναγίου Τάφου ff. 254ν -255ν.
See also J. Goar, Εὐχολόγιον sive Rituale Graecorum, Graz, 1960, p. 130.
39 Hermias Sozomenus, Ἐκκλησιαστική Ἱστορία, 3,5, PG 67, 1529 A.
40 The account is by Nicholas Boulgareos, Ἱερά Κατήχησις ἤτοι ἐξήγησις τῆς θείας καί ἱερᾶς
Λειτουργίας, Constantinople, 1861, p. 249.
41 Paisios Ligarides, op.cit., ff. 254v-255v.
42 John Chrysostom, Ἔπαινος τῶν ἀπαντησάντων ἐν τῇ Ἐκκλησίᾳ καί περί εὐταξίας ἐν ταῖς
δοξολογίαις, PG 56, 136: «Ἀλλ᾽ οὐκ ἐτόλμησεν ἅψασθαι τῇ χειρί τά Σεραφείμ, ἀλλά τῇ λαβίδι, σύ
δέ τῇ χειρί λαμβάνεις». See also Ὁμιλία 20 πρός τόν λαόν τῆς Ἀντιοχείας, chap. 7, PG 49, 208 and
345. See also Eustratios Argenti, op.cit., p. 303.
43 See Nikodemos the Hagiorite, Πηδάλιον, ed. B. Rigopoulos, Thessaloniki, 1987, p. 311.

10

ancient Church,” Eustratios Argenti notes “the holy bread of the

Eucharist was given in the hands of the faithful, men and women, in the
East and in the West, as the antidoron is given to us now. This tradition
continued until the Seventh Ecumenical Council, as far as I know,
perhaps even after.”44

Germanos of Constantinople speaks of the λαβίδα of the hands

referring also to the example of Isaiah.45 The Council in Trullo, to which
we referred, in its 101st Canon forbids the use of vessels for the display of
wealth (supposedly out of reverence), therefore also communion spoons
“for receiving the divine gifts” («πρός τήν τοῦ θείου δώρου ὑποδοχήν») and
remains steadfast in the ancient method of Communion. “If one wishes to
receive the immaculate body and be united with it during the Liturgy
(assembly), after forming the hands in the shape of a cross, let him approach
and accept the communion of grace.” («Ὥστε, εἴ τις τοῦ ἀχράντου
σώµατος µετασχεῖν ἐν τῷ τῆς συνάξεως βουληθείη καιρῷ, καί ἓν πρός
αὐτό τῇ µετουσίᾳ γενέσθαι, τάς χεῖρας σχηµατίζων εἰς τύπον Σταυροῦ,
οὕτω προσίτω καί δεχέσθω τήν κοινωνίαν τῆς χάριτος»)46 The hands of
man, writes St. Nikodemos the Hagiorite, are more honorable than any
vessel.47 This is also pointed out in the preamble of the 101st Canon: "Body
of Christ, and temple, man created in the image of God" («Σῶµα Χριστοῦ,
καί ναόν, τόν κατ’ εἰκόνα Θεοῦ κτισθέντα ἄνθρωπον»). This position is
also established in the Apostolic exhortation: "Now you are the body of
Christ and members thereof.”48 St. John of Damascus speaks of receiving
the bread and wine separately according to the ancient practice: "Let us
approach with fervent desire and accept the body of the crucified one by

44 Eustratios Argenti, op. cit., p. 301. See also Vlasios I. Feidas, Ἐκκλησιαστική Ἱστορία Β΄. Ἀπό
τήν Εἰκονομαχία μέχρι τή Μεταρρύθμιση, Athens, 1994, pp. 647-648.
45 N. Borgia, Il Commentario Liturgico di s. Germano…, Grottaferrata 1912, pp. 36-37 (= PG 98,
433A) «τόν κατέχοντα (ἱερέα) τόν νοερόν ἄνθρακα τῇ λαβίδι τῆς χειρός αὐτοῦ ἐν τῷ
θυσιαστηρίῳ καί ἁγιάζοντα καί καθαίροντα τούς προσδεχομένους καί μεταλαμβάνοντας».
46 G. Rallis - M. Potlis, Σύνταγμα…, vol. Β΄, pp. 546-547. Nikodemos the Hagiorite, Πηδάλιον op.
cit., pp. 310-311. Regarding this Canon see Georgios X. Gavardinas, Ἡ Πενθέκτη Οἰκουμενική
Σύνοδος καί τό νομοθετικό της ἔργο (Doctoral Dissertation) [Νομοκανονική Βιβλιοθήκη 4], ed.
“Epectasis”, Katerini, 1998, pp. 241-242.
47 Nikodemos the Hagiorite, Πηδάλιον op. cit., p. 311.
48 I Cor. 12:27.

11

placing our palms in the shape of a cross" («Προσέλθωµεν αὐτῷ πόθῳ

διακαεῖ καί σταυροειδῶς τάς παλάµας τυπώσαντες, τοῦ ἐσταυρωµένου
τό σῶµα ὑποδεξώµεθα»).49

It is clear from the sources above that the faithful, at least until the
9th century, in the East and the West, received both eucharistic forms
separately. The bread was placed in the hand of the communicant. The
wine was received from the cup.50 In the West, Saint Ambrose of Milan
also mentions this, when addressing the emperor Theodosius he says: “How
will you stretch out hands that are dripping with blood from the unjust
murder? How will you accept with such hands the most-holy body of the
Master? How will you take in your mouth the precious blood, when out of
anger you shed blood unlawfully?" («Πῶς δέ τάς χεῖρας ἐκτενεῖς
ἀποσταζούσας ἐπί τοῦ ἀδίκου φόνου τό αἷµα; Πῶς δέ τοιαύταις ὑποδέξῃ
χερσί τοῦ Δεσπότου τό πανάγιον σῶµα; Πῶς δέ τῷ στόµατι προσοίσεις
τό αἷµα τό τίµιον, τοσοῦτον διά τόν τοῦ θυµοῦ λόγον ἐκχέας παρανόµως
αἷµα;»)51

This ancient practice certainly allowed the parallel use of a λαβίδα

(spoon) for emergencies, such as for the communion of the seriously ill
or the need for daily communion of the faithful at home or for hermits in
their place of solitude. It should also be noted that a communion spoon
was used in the East by the Copts and the Nestorians after their secession
from the Byzantines in the 4th century AD.52

Konstantinos Kallinikos writes that the λαβίδα in the form of a

communion spoon is witnessed from the 10th century on.53 We do not
know where this information is taken from. It is probably based on the
account attributed to Gregory of Dekapolis (9th c.) regarding communion

49 John of Damascus, Ἔκδοσις ἀκριβής τῆς ὀρθοδόξου πίστεως, 4, PG 94, 1149A.
50 See Panagiotis N. Trembelas, op. cit., pp. 149-150.
51 Theodoret Bishop of Cyrus, Ἐκκλησιαστικῆς Ἱστορίας, Λόγος πέμπτος, chap.17, PG 82, 1232D.
52 Eusebii Renaudotii, Liturgiarum Orientalium Collectio, vol. Α΄, Paris, 1716, pp. 195-196 and
262.
53 Konstantinos Kallinikos (Protopresbyter), Ὁ Χριστιανικός Ναός καί τά τελούμενα ἐν αὐτῷ, ed.
Gregori, Athens, 1969, p. 190.

12

with a λαβίδα.54 This text, however, is not older than the 14th c.55 From
the 9th c. onward new perceptions regarding the method of Communion
of the faithful prevailed and new practical needs were created that made
the use of the communion spoon vital, at a local level first and then a
universal.

Reasons for the predominance of the λαβίδα

St. Symeon of Thessaloniki (15th c.) writes that the λαβίδα prevailed
"due to several reasons (causes)" («διά τινα ἐπιγεγονότα»)56. The issues
that forced this change include the desecration of Holy Communion that
was kept at home by some bad Christians. The lack of deacons also made
it difficult to receive communion in both kinds.57 The practical problems
created during the communion of young children, the sick and the dying
contributed to the new way of communion with the λαβίδα "towards the
most proper" («πρός τό εὐσχηµονέστερον») according to the expression of
the Patriarch of Constantinople Michael Oxeites.58 “The reason for why the
Church devised the λαβίδα”, writes Eustratios Argentis “was because
some hypocrites of Christianity, or heretics, or superstitious men,
receiving the holy bread, did not eat it, but instead either threw it away,
or hid it, or used it in magic or wickedness. This is why the holy λαβίδα
was devised, so that communion be given in the mouth of the
communicant, and thus every reason for and pretext of contempt for this
Holy Sacrament would cease.”59 The view that lay Christians should not
commune with the hand prevailed from the 9th c. in the West, but also in

54 Gregory of Dekapolis (pseudo), Λόγος ἱστορικός…, PG 100, 1204B: «Καί πάλιν εἶδε ὁ
Σαρακηνός ἐκ τρίτου τόν ἱερέα μεταδιδόναι ἐκ τοῦ σώματός τε καί τοῦ αἵματος τοῦ παιδίου μετά
τῆς λαβίδος τοῖς μεταλαμβάνουσιν».
55 H. G. Beck, Kirche und theologische literatur in byzantinischen reich, Munich, 1959, p. 579.
56 St. Symeon Archbishop of Thessaloniki (1416/17-1429), Ἔργα Θεολογικά…”, p. 249.
57 Nikodemos the Hagiorite, Πηδάλιον, p. 311, 1.
58 «Περί τῆς ὑπαλλαγῆς τῆς μεταλήψεως τῶν ἁγιασμάτων τοῦ Χριστοῦ», in Les Registes du
Patriarcat de Constantinople, I: Les actes des patriarches, 1-3, ed. V. Grumel (Le Patriarcat
byzantine, I), KadiköyInstabul 1932, and ed. J. Darrouzès, Paris 1977, 1979, 1991. See also
Manouil I. Gedeon,, Ἀρχεῖον ἐκκλησιαστικῆς ἱστορίας, Constantinople, 1911, p. 40. Robert F. Taft,
op. cit., p. 293. See also Fr. Demetrios Tserpos, Ἐφόδιον ζωῆς. Ἡ μετάδοση τῆς θείας Κοινωνίας
στούς ἀσθενεῖς πού ἀντιμετωπίζουν κίνδυνο θανάτου. Συμβολή στήν Ποιμαντική Λειτουργική, ed.
Tinos, Athens, 2001, pp. 37 ff. and 91 ff.. Ioannis M. Fountoulis,, Λειτουργική Α΄…, p. 48.
59 Eustratios Argenti, op. cit., p. 303.

13

the East.60 The practice of offering the body of the Lord immersed in the
consecrated wine, which also prevailed in the East, spread to Spain
towards the end of the 7th century. This was prohibited in the West by a
Synod in 675.61 The custom of mixing the gifts in vessels was forbidden,
as we saw, by the Penthekte Ecumenical Council in Trullo. A milestone
in the popularization of the λαβίδα is the development of the Proskomide
and the prevalence of the portions. Its practical role and especially the
mixing of wine and water are cited in the oldest text (12th c.) which
describes the order of the Proskomide.62 Balsamon (12th c.) writes about
the spread of the communion spoon “in certain Churches” («ἐν τισίν
ἐκκλησίαις»).63 During the same period the communion spoon is
mentioned in the commentary on the Divine Liturgy attributed to
Sophronios of Jerusalem.64 St. Symeon of Thessaloniki considers the
communion spoon necessary for the mixing together of the precious gifts,
"For it is necessary for every believer to commune the body and the blood of
Christ together" («Ἐπεί χρεία καί ἐκ τοῦ σώµατος ὁµοῦ καί τοῦ αἵµατος
τοῦ Χριστοῦ κοινωνῆσαι πάντα πιστόν»).65 The predominance of the
communion spoon as the most appropriate method of communion is also
not irrelevant to the method of communion of the Latins who do not
fracture the bread.66

Conclusion

The study of the history of the method of Communion of the faithful

leads us to the conclusion that from the earliest years until the 10th c. the
Christians communed the holy gifts separately, receiving the bread in their

60 Synod of Rouen, most probably held in 880. This position is later also shared by St. Symeon of
Thessaloniki. See Διάλογος…, 99, PG 155, 301A. See also Panagiotis N. Trembelas, op. cit.,, p. 150.
61 Mansi 11, 155. See also Panagiotis N. Trembelas, op. cit., p. 150.
62 V. Laurent, “Le vituel de la proskomidie et le métropolite de Crète Élie “, Revue des Études
Byzantines 19 (1958) 131. See also Robert F. Taft, op. cit., pp. .294-297; ..., “Byzantine
Communion Spoons: A review of the Evidence”, in Dumbarton Oaks Papers (DOP), 50 (1996)
209-238.
63 G. Rallis - M. Potlis, Σύνταγμα…, vol. Β΄, pp. 548-549.
64 Sophronios Patriarch of Jerusalem, op. cit., PG 873, 3985B.
65 Symeon of Thessaloniki. Διάλογος…, 94, PG 155, 284D.
66 Panagiotis N. Trembelas, «Ὁ ρωμαϊκός λειτουργικός τύπος», in Ἐπιστημονική Ἐπετηρίς
Θεολογικῆς Σχολῆς Πανεπιστημίου Ἀθηνῶν 15 (1960-1964), 198.

14

hands from the liturgizing priest (“λαβίδα of the hands”). The λαβίδα as a
liturgical article (what form it took exactly is unknown), is used from the 4th
c. as a utensil for an alternative solution for emergency situations and special
requirements. Hagiographic texts of the 7th c. inform us that the λαβίδα is
encountered in the form of a spoon. From the 12th c. it is associated with
the Proskomide (portions) and is witnessed to on a local level. As a general
practice it becomes widespread in the 14th c. The term “λαβίς”, was used
for the spoon due to the strong symbolism and reference to the coal received
from the altar. Isaiah saw the coal, in other words wood “united with fire:
likewise the bread of communion is not simple bread, but united with
divinity” («ἡνωµένον πυρί· οὕτω καί ὁ ἄρτος τῆς κοινωνίας οὐκ ἄρτος
λιτός ἐστιν, ἀλλ’ ἡνωµένος θεότητι»).67 In fact, it is no coincidence that the
λαβίδα acquires a secret characteristic in the sense that it signifies a type of
the Theotokos in so far as “there the fiery nature of the λαβίδα of the coal
was received from the altar, this the fire of the divinity was accepted in her,
not consumed, but glorified.” («ἐκεῖ ἡ φλογερά φύσις τῇ λαβίδι τόν
ἄνθρακα ἀπό τοῦ θυσιαστηρίου ἔλαβεν, αὕτη δέ τό πῦρ τῆς θεότητος ἐν
ἑαυτῇ δεξαµένη, οὐ κατεφλέχθη, ἀλλ’ ἐδοξάσθη»).68 The tradition of our
Church regarding the history, the practical need for and the symbolism
of the communion spoon is distinct and substantial. The study of and
immersion in this tradition can answer the problems that either by
pretext or in truth are posed in our days. It can enlighten as much those
who see things spiritually and understand the meaning of the words “for
the bread of God is that which comes down from Heaven, and gives life
to the world”,69 as well as those who want to innovate, and even those
who are unable to delve into the miracle of the mysteries burdened by the

67 John of Damascus, Ἔκδοσις ἀκριβής τῆς ὀρθοδόξου πίστεως, 4, PG 94, 1149B. Cf. Gregory
Palamas, Ὁμιλία 56, Περί τῶν ἁγίων καί φρικτῶν τοῦ Χριστοῦ μυστηρίων…, ed. Σοφοκλέους Κ.
τοῦ ἐξ Οἰκονόμων, Athens, 1861, pp. 200-212; Nikolaos Cabasilas, Εἰς τήν θείαν Λειτουργίαν,
Sources chrétiennes 4 bis , Paris, 1967 (= PG 150).

68 Iakovos the Monk, Λόγος Δ΄, Εἰς τόν Εὐαγγελισμόν, PG 127, 641D. Cf. Sophronios Patriarch of
Jerusalem, op. cit., PG 873, 3985C: «Ἡ λαβίς κατά τόν προφήτην Ἠσαΐαν λέγοντα· “Ἀπεστάλη
πρός με ἓν τῶν Σεραφείμ” σημαίνει δέ τήν Παρθένον, βαστάζουσαν καί αὐτόν τόν οὐράνιον
ἄρτον».
69 Jn. 6:33.

15

notions of their doubts.70

70 Nikodemos the Hagiorite, Πηδάλιον, op. cit., p. 243, fig. 1. See also Fr. Demetrios Tserpos, op.
cit., pp. 91-93. See also Alkiviadis C. Calivas, «Σχόλια γιά τή χρήση τῆς λαβίδας»,
orthodoxia.info/news, 5/28/2020 (=“A Note on the Common Communion Spoon”, goarch.org,
5/25/2020); Fr. Christoforos Chronis (Protopresbyter), «Τρόπος μετάδοσης τῆς θείας Κοινωνίας -
ὁδεύοντας πρός τήν τέλεια ἀτέλεια», online; «ΕΚΤΑΚΤΟ: Τό Οἰκουμενικό Πατριαρχεῖο ζητᾶ
ἐπικοινωνία μέ τίς Ὀρθόδοξες Ἐκκλησίες γιά τήν θεία Κοινωνία», romfea.gr, 6/2/2020; Vasileios I.
Kalliakmanis (Protopresbyter), Μεθοδολογικά πρότερα τῆς ποιμαντικῆς, Λεντίῳ ζωννύμενοι, ed.
“Migdonia”, Thessaloniki, 2000, pp. 201-216.

16