Sure, but as I understand it, there's no rigid formula for the sacrament of communion, whereas, because of ecumenical agreements, ministers must use a clear trinitarian formula as part of the words spoken over the child. Is that a fairly accurate synopsis of the difference between the two?
Depends who you talk to. ANd what does WHUC mean by "communion type"? Does it include the words of institution? If not (and I have a hunch it would not) then it is not a Eucharistic meal by most definitions.
This excerpt from
Celebrating God's Presence outlines what makes up a Communion Prayer/liturgy:
The prayer may begin with a
Call to Give Thanks (
Sursum Corda) or opening dialogue.
The body of the prayer opens with the
Thanksgiving (
Preface), offering thankful praise to God; some or all of the following thanksgivings may be included:
for God’s work in creation and in covenant history;
for the witness of the prophets;
for God’s steadfast love, even when people turn away;
for the gift of Christ;
for the immediate occasion or festival;
for contemporary causes for thanksgiving.
The Song of Creation (
Sanctus and Benedictus) may be spoken or sung; musical settings are found in VU 932-944.
The prayer continues with a thankful remembering of the acts of salvation in Jesus Christ, such as:
Christ’s birth, life, and ministry;
Christ’s healing, teaching, and gifts of wholeness and life;
Christ’s death and resurrection;
Christ’s presence and the promise of his coming again;
the gift of the sacrament of Communion
(including
Remembering Jesus at Table (
Institution Narrative), if not used elsewhere).
A
Prayer of Self-Giving (
Anamnesis-Oblation) offers ourselves and our lives in faithful remembrance of Jesus’ self-giving and provides a transition from Remembering Jesus at Table to the Affirmation of Memory and Hope.
A communal
Affirmation of Memory and Hope (
Memorial Acclamation) may be said or sung. Music settings may be found at VU 932-944.
The prayer continues with a
Prayer for Transformation (
Epiclesis) by calling upon the Holy Spirit:
to bring all who share in the feast into Christ’s presence;
to make breaking of the bread and sharing of the cup
participation in the body and blood of Christ;
to make us one with the risen Christ, with all God’s people,
and with the communion of saints;
to nourish us with the body of Christ, so that, as Christ’s body, we may share ourselves,
as gifts to one another and the world;
to anticipate the fulfillment of God’s promised realm of shalom.
The prayer may include
Remembering the Community (
Intercessions), prayers of intercessions remembering particular people or concerns within the community or beyond.
The prayer concludes with
Concluding Praise (
Doxology), a unison Amen and the Prayer of Jesus (The Lord’s Prayer). Musical settings may be found in VU 932-944.
ANd this (from the same source) talks about the basis of COmmunion:
Throughout his ministry Jesus ate at table with friends, outcasts, and sinners. In his teachings he used the table as an image of inclusivity, hospitality, and God’s in-breaking reign. At his last supper with his followers he initiated the mystery of what we have come to call a sacrament—a sign of God’s grace. This ritual meal is a Christian development of Jewish Passover traditions and mealtime worship.
Empowered by their experience of the risen Christ, the early church met weekly for the proclamation of the Word and the breaking of bread. In the church of the third millennium we continue to enact the history and hopes of a people and God’s care and concern for the world.
The brokenness of our world is lifted up in the bread broken. The bloodshed of our world is remembered in the cup shared. In the gathered grain we are brought together and grounded in God’s good earth. In the fruit of the vine we are united with the groaning of all creation. We do this at table to remember our identity as a covenant people of God. We receive, and are sustained as, the body and blood of Christ. This is our eucharist, this is our thanksgiving.
UCCan approach to liturgy is "Ordered Liturgy" which gives a great deal of freedom to the liturgist. However a communion liturgy that does not include things like the Institution Narrative and some recounting of the Christ story would be looked at as odd by many.