The issue of Paedo-communion came up at this past PCA General Assembly. Teaching Elder Wes White has been putting out some good articles concerning the issue, including this last post dealing with what the Westminster Larger Catechism says regarding "worthy partaking." As I've had opportunity to discuss the issue a number of times, I would like to offer some commentary on the pertinent Westminster Q & A's.
Q. 170. How do they that worthily communicate in the Lord's supper feed upon the body and blood of Christ therein?
A. As the body and blood of Christ are not corporally or carnally present in, with, or under the bread and wine in the Lord's supper, and yet are spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses; so they that worthily communicate in the sacrament of the Lord's supper, do therein feed upon the body and blood of Christ, not after a corporal and carnal, but in a spiritual manner; yet truly and really, while by faith they receive and apply unto themselves Christ crucified, and all the benefits of his death.
Here we see, among other things, what the Westminster men understood the Bible to mean when Paul says that the Corinthians needed to "discern the body of Christ." Many paedo communion adherents take "the body of Christ" to represent the congregation. Paul does use this terminology in chapter 12. However, this does not necessarily mean that it must mean such in chapter 11. The Westminster men understood that Paul's usage in chapter 11 (the chapter dealing with the Lord's Supper) was conforming to Christ's own institution of the sacrament, where he said, "This is my body."
This understanding gives great weight to who should partake of communion. For the sacrament then takes on a much greater significance. The participant "truly and really" "feeds upon the body and blood of Christ" in a spiritual manner. The gravity of this moment ought to give a paedo-communionist pause.
Here too we ought to recognize that faith plays an optimal role in the sacrament. The infant or ignorant participant cannot "receive and apply unto themselves Christ crucified and all the benefits of his death."
Perhaps this is why paedo-communion adherents prefer the interpretation that "the body of Christ" refers to the church body. This understanding helps to numb the gravity of the spiritual activity in the communion service. Yet, despite this alteration of the text the paedo position still falls short. For one, we still have the testimony of the gospel accounts that "This is my body." Moreover, the word "discern" in 1 Corinthians 11 still stands as an unmovable obstacle. Even the most staunch advocate of paedo communion is forced to admit that an infantile child cannot discern the congregation of the Lord any more than he can discern the literal body of Christ.
Q. 171. How are they that receive the sacrament of the Lord's supper to prepare themselves before they come unto it?
A. They that receive the sacrament of the Lord's supper are, before they come, to prepare themselves thereunto, by examining themselves of their being in Christ, of their sins and wants; of the truth and measure of their knowledge, faith, repentance; love to God and the brethren, charity to all men, forgiving those that have done them wrong; of their desires after Christ, and of their new obedience; and by renewing the exercise of these graces, by serious meditation, and fervent prayer.
In my personal opinion, this is one of the strongest arguments for credo-communion. If what we say about Christ being present in the Lord's Supper and it being an important means of growing in grace, then should we not prepare for it? Shouldn't we at least spend a few moments contemplating the heinousness of our sin and the glory of Christ's redemptive work? Should we not seek reconciliation with those whom we have offended? At the very least, does not the holy meal demand that we call out to God for his blessing and forgiveness of sin.
It would be preposterous to simply grab a nugget of bread and slurp down the cup without having given any thought to the meaning and significance of them.
But is that not what an infant does? How could an undeveloped child rightly orient his heart towards the sacrament beforehand? The truth is he cannot.
Q. 172. May one who doubteth of his being in Christ, or of his due preparation, come to the Lord's supper?
A. One who doubteth of his being in Christ, or of his due preparation to the sacrament of the Lord's supper, may have true interest in Christ, though he be not yet assured thereof; and in God's account hath it, if he be duly affected with the apprehension of the want of it, and unfeignedly desires to be found in Christ, and to depart from iniquity: in which case (because promises are made, and this sacrament is appointed, for the relief even of weak and doubting Christians) he is to bewail his unbelief, and labor to have his doubts resolved; and, so doing, he may and ought to come to the Lord's supper, that he may be further strengthened.
I think this one speaks for itself: A child doesn't doubt, and neither does he yearn (except in a carnal manner, as babes will take any crumb or drink). But notice that it does not say, "May one who not careth of his being in Christ…come to the Lord's supper? The Catechism assumes that one is in a tangle over whether or not they should come. The person, in other words, desires it, but questions his motives, lifestyle, and personal belief.
No comments:
Post a Comment