What Is The Appropriate Age For Receiving First Communion?

1. What Is The Appropriate Age For Receiving First Communion?

2. Scriptural Background and Principles Concerning the “Worthy” Reception of the Lord’s Supper

3. Scriptural Background & Principles Concerning “Worthy Reception” • 1 Corinthians 11. • 18 --- “divisions;” “haves and haves not” • 20,21 --- “It was no longer ‘the Lord’s Supper’ that was the highlight of their gatherings. • Rather, each person’s chief interest had become ‘his own supper’” (Lockwood. 1 Corinthians. p. 383) -- the agape meal and the Sacrament were blended

4. 1 Corinthians 11 cont. • 22 the rich were inconsiderate/drunk • “eat your meals at home!” • loveless behavior • “I have no praise for you” • The problem in Corinth was an internal abuse of the Sacrament and of the less fortunate in the congregation • 27 “unworthy manner” --- “The important exegetical step is to let the context, especially 11.20-22,28-31, define what it means to receive the supper in a worthy manner and in an unworthy manner” (Ibid. p. 396) • 27 the Corinthians were “sinning against the body and blood of the Lord,” they were dishonoring Christ by failing to recognize that they were receiving his body and blood in, with and under the bread and wine • 28 --- “examine himself” --- in order to receive the Sacrament in a worthy manner the communicant needs to be able to examine him/herself and understand the need for this Sacrament because of his/her sinful nature

5. 1 Corinthians 11. cont • 29 --- “without recognizing” the Lord’s body the communicant “eats and drinks judgment on himself” • “This participial phrase is conditional: a person eats and drinks judgment if he eats and drinks without discerning that the Lord’s body is present” (Ibid. p.397). • “Some of the Corinthians were failing to distinguish the Lord’s body in his Supper from common food. They failed to discern that Christ’s body and blood truly were present” (Ibid).

6. Understanding “unworthy eating” to involve both sinning against faith (11.29-30) and love (11.20-22) is not a recent interpretation. They were not coming to the Lord’s Supper with any other spirit or in any greater reverence than in their private homes where they sat down to their ordinary meals. Likewise they were nourishing hatred in their hearts; they were despising the church, shaming the poor, not abstaining from idolatrous practices; they were even coming to the celebration of the Supper drunk --- and yet, although this was so and they remained without true repentance and living faith, they still came to the table of the Lord. This Paul calls unworthy eating (Ibid. p. 399. Quoting M. Chemnitz, “The Lord’s Supper.” p. 128). 1 Corinthians 11 cont.

7. The failure or inability to examine oneself and discern or recognize the Lord’s body makes a person unworthy to receive the Sacrament. 1 Corinthians 11.27,29 --

8. FROM THE CONFESSIONS

9. “We do not hold that only one kind of Sacrament is to be given (e.g. the bread alone). We do not need that ‘high reasoning’ that teaches there is as much under the one kind as under both, as the sophists and the Council of Constance teach. Even if that were true, giving the one kind only is not the entire ordinance and institution commanded by Christ…As for transubstantiation, we care nothing about the sophist cunning by which they teach that bread and wine leave or lose their own natural substance so that only the appearance and color of bread remain, and not true bread…Paul calls it ‘the bread that we break’ (1 Cor 10.16) and ‘Let a person…so eat of the bread” (1 Cor 11.28). Smalcald Articles. VI. p. 305, #2ff The Confessions, cont.

10. The Confessions, cont. • Who, then, receives such Sacrament worthily? • Answer: Fasting and bodily preparation is, indeed, a fine outward training. But a person is truly worthy and well prepared who has faith in these words, “Given…and shed for you for the forgiveness of sins.” • But anyone who does not believe these words, or doubts, is unworthy and unfit. For the words “for you” require hearts that truly believe. • (Small Catechism. VI. p. 369).

11. “In fact, Luther suggests that those who do not know the Ten Commandments, the Creed, and the Lord’s Prayer by heart should not receive the Lord’s Supper. He provides these texts as the most necessary parts of Christian doctrine, which should be learned until they can be repeated, word for word, by heart, from memory. (Large Catechism. Short Preface. p. 382) “Luther urges Christians to receive the Sacrament frequently. Those who realize the enormity of their sin, how many dangers abound, and how great Christ’s gifts are that are given in the Sacrament will receive the Lord’s Supper as often as possible” (Large Catechism. “The Sacrament of the Altar.” p. 457) The Confessions, cont.

12. The Confessions, cont. • “Now we must also see who is the person that receives this power and benefit. That is answered briefly, as we said above about Baptism and often elsewhere: Whoever believes the words has what they declare and bring. For they are not spoken or proclaimed to stone and wood, but to those who hear them, to whom he says, ‘Take, eat,’ and so on. Because he offers and promises forgiveness of sin, it cannot be received except by faith. This faith he himself demands in the Word when he says, ‘Given…and shed for you,’ as if he said, ‘For this reason I give it, and ask you to eat and drink it, that you may claim it as yours and enjoy it.’ Whoever now accepts these words and believes that what they declare is true has forgiveness. But whoever does not believe it has nothing, since he allows it to be offered to him in vain and refuses to enjoy such a saving good. The treasure, indeed, is opened and placed at everyone’s door, yes, upon his table. But it is necessary that you also claim it and confidently view it as the words tell you. This is the entire Christian preparation for receiving this Sacrament worthily. Since this treasure is entirely presented in the words, it cannot be received and made ours in any other way than with the heart. Such a gift and eternal treasure cannot be seized with the fist. Fasting, prayer,, and other such things may indeed be outward preparations and discipline for children, so that the body may keep and bring itself modestly and reverently to receive Christ’s body and blood. Yet the body cannot seize and make its own what is given in and with the Sacrament. This is done by the faith in the heart, which discerns this treasure and desires it” (Large Catechism. p. 461-462).

13. Luther assumes that those who commune are old enough both to be tempted to sin, and resist that temptation, and old enough to be strengthened in faith and use the power of God’s Word to accomplish that” (Ibid. p. 460. #24-27). “Luther assumes that those who commune are old enough to understand the words that are spoken which offer and give the forgiveness of sins. The words are: Take and eat; this is my body, which is given for you. Do this in remembrance of me…Drink from it, all of you; this is my blood of the new testament which is shed for you for the forgiveness of sins.” The Confessions, cont.

14. Luther assumes that those who commune are old enough to desire to remember Christ’s sacrifice, and to desire the forgiveness of sins offered and to receive this sacrifice often” (Large Catechism. p. 462 #39-50) Luther assumes that those who commune are old enough to hunger for the Sacrament and to be aware of their sinful state (Large Catechism. p. 465. #75-76 The Confessions, cont.

15. Luther assumes that those who commune are old enough to be misled by Satan and the world and lose a hunger for the Sacrament (Large Catechism. p. 466. #83-84). Luther assumes that those who commune are old enough to understand the content of the chief parts of Scripture. He never says anything about infants receiving the Sacrament. (Large Catechism. p. 466. #85-87). Luther assumes that those who commune are old enough to do what Jesus commands, “Take and eat…Take drink.” The Confessions, cont.

16. What does it mean to “discern” the body of Christ” (1 Cor 11.29)? • To discern the body of Christ means to recognize and believe that the body of Christ received in the Supper is truly present in the bread, but at the same time is to be distinguished from common food and recognized as sacramental food, established to be such by the word and promise of Christ. “Take eat, this is my body” (1 Cor 11.24; Mt 26.26; 1 Cor 10.16)

17. “The key to communing in a worthy manner is the ability and willingness to ‘discern the body’ (11.29)…It consists of repentance and faith, and these move in two directions at the same time. Repentance applies to sin committed against God in general, the vertical dimension…such repentance also applies specifically and especially to one’s relationship to fellow communicants, the horizontal dimension” (Lockwood. p. 401. quoting from ‘Admission to the Lord’s Supper: Basics of Biblical Confessional Teaching,’ a report of the CTCR of the LC-MS). Discerning the body, cont.

18. Discerning the body, cont. • Again… “discerning the body” (11.29) refers to the sacramental body of Christ, which is present with the bread that is eaten in the Lord’s Supper (Ibid. p. 402) • Any reference to “the body” in this chapter is a reference to Christ’s sacramental body • 11.24 – This (bread) is my body • 11.29 – Some were “guilty of sinning against the body and blood of the Lord”

19. Discerning the body, cont. • Including the “blood of the Lord” along side “body” requires that body in 11.24,27,29 refers to the body of Christ given and eaten with the bread in the Sacrament • Some claim that “body” in 1 Corinthians 11 refers metaphorically to the church, the “body of Christ.” If that were true, what is “the blood” of the Lord referred to metaphorically? Nothing is said about a connection with blood.

20. Discerning the body, cont. • Paul is verbally chastising the members of the church in Corinth because some are acting in a loveless way toward other members, and because all of them failed to recognize the difference between the agape meal and the celebration of the Lord’s Supper, which was a sin against the Lord’s body.

21. “Let a man examine himself” (11.28) • Compare these passages • “Test yourselves to see whether you are in the faith. Examine yourselves” (2 Cor 13.5) • “…let each person examine his own work” (Gal 6.4). • To examine oneself in 11.28 means to be reflective both in the Corinthian relationship to each other and in recognizing the sacramental reality of the Lord’s Supper and how they were sinning against the Lord’s body. That examination was to result in a change of attitude lest judgment and not a blessing from God would be the result.

22. This self-examination… • is intended to preclude sinning against the Lord’s body and blood and bringing judgment on oneself because of the failure to “discern the body.” • Entails… • Believing that the true and physical body and blood of the Lord are present in the bread and wine • Desiring to receive the forgiveness of sins which is promised to those who receive this Supper • Resolving to fulfill the royal law by loving God and neighbor, i.e. to amend one’s sinful life and to live at peace with others.

23. Self-examination • This “examination” is a thoughtful self-evaluation that requires an informed faith that goes beyond the saving faith of an infant • The meaning of dokimazo (examine in 11.28) cannot “be reduced to merely the equivalent of metanoew, ‘repent,’ or pisteuw, ‘believe, have faith.’ The verb dokimazo ‘examine,’ in 1 John 4.1 involves the intellect, or theological acumen. “Test the spirits, whether they are from God.” Such testing or self-examination would not be possible for infants or very young children (or, for example, for an unconscious or comatose person) (Ibid. p. 407).

24. “Second…regarding the communing of children, it needs to be recognized that this falls outside Paul’s immediate purview. Luther commented, ‘When in 1 Cor 11.28 Paul said that a man should examine himself, he sopke only of adults because he was speaking about those adults who were quarelling among themselves. However, he doesn’t here forbid that the sacrament of the altar be given even to children.’ Presumably Luther meant children who had been sufficiently instructed so as to recognize that the Lord’s body and blood are given with bread and wine, and to be able to examine themselves” (Ibid. p. 407).

25. Communion/Confirmation Practice in the History of the Church

26. There is no clear evidence as to the age when Communion was first received in the immediate post-apostolic era.

27. Age of First Communion • Tertullian (died, c. 220 CE) wrote, “With respect to children, it is preferable to defer baptism…let them come when they are growing up, when they are of an age to be instructed, where they have acquired a knowledge of what they are coming to. Let them become Christians when they have the capacity to know Christ” (Gehlbach. p. 3) • Cyprian ( c. 250 CE) made reference to baptized persons being reborn “by both sacraments” (although the meaning of a sacrament was not yet clearly defined)

28. First Communion, cont. • In one account Cyprian speaks of a “little daughter under the care of a wet-nurse” who is given the Eucharist (Strawbridge, p.4, quoting the Ante-Nicene Fathers. Vol V. p. 258) • Justin Martyr (died 165 CE) describes the initiation into the church from Baptism through to the Eucharist. Children are not excluded. • Origen (died 254 CE) likewise confirms the practice of baptism, anointing (confirmation/chrismation), and the Eucharist, including infants.

29. Age of First Communion, cont. • From the “Apostolic Traditions of Hippolytus” (late 2nd century), “They were taken by the deacon into the water --- infants (for whom their parents spoke) and children first…Coming out of the water the candidates were…dried, clothed, and brought to the assembled church. Then the bishop laid his hand on each with prayer…the rite continued with a celebration of the Eucharist, in which the newly baptized participated for the first time” (Ibid.) • From “The Constitutions of the Holy Apostles” (Book 8, chapter 13) dated not later than the fourth century, in the chapter attributed to James, the brother of John, son of Zebedee, says, “And after that, let the bishop partake, then the presbyters…then the children…with reverence and godly fear…let the deacon say: Now we have received the precious body and the precious blood of Christ” (Ibid.)

30. Age of First Communion, cont. • Augustine (354-430 CE) refers to “ancient and apostolic tradition” saying, ‘If then as so many divine testimonies do agree, neither salvation nor eternal life is to be hoped for by any, without baptism and the body and blood of the Lord, it is in vain promised to infants without them” (Ibid. p.5). • Augustine: “They are infants, but they share in his table, in order to have life in themselves” (Ibid.) • From the third century until the twelfth and thirteenth century there is overwhelming evidence that the Western Church regularly brought her infants and young children to participate in the Lord’s Supper. This is evidenced by several primary sources and substantiated by numerous secondary sources” (Ibid.).

31. Age of First Communion, cont. • The Didascalia Apostolorum (3rd century) briefly mentions baptism. The initiates were primarily pagans and were required to have sponsors. The initiation included integrating them into the Christian community, receiving oral instruction, being anointed (chrismation), being baptized by immersion and celebrating the Eucharist (Gehlbach. p. 3). • John Chrysostom (4th century) offers a similar description. • A 6th century document, Letter of John the Deacon, states, “Lest I seem to have passed over something, I clearly and quickly say that all these things are done even to infants, who by reason of their age understand nothing” (Ibid.).

32. COMMUNING INFANTS IN THE WESTERN CHURCH WAS DISCONTINUED

33. From the 6th to the12th centuries both Eastern (Orthodox) and Western Churches communed infants at the time of their baptism The Western Church considered baptism, confirmation and Eucharist as separate rites, unlike the Eastern Church which considered them to be three parts of the one rite of initiation. In the Ordo Romanus XI it is recorded that “After this (baptism) they (infants) go in to mass and all infants receive communion. Communion is to be taken lest after they have been baptized they receive any food or suckling before they communicate (and ruin the effect of fasting)” (Gehlbach. p. 4 of 9) Infant Communion Discontinued, cont.

34. One minor change: when a bishop was not available the local presbyter could baptize and commune the initiate. But confirmation would be delayed until the bishop was present (Ibid. p. 5). Churches in Milan, Northern Italy, Gaul, Germany and Spain all followed the same practice into the 12th century: baptism, anointing (unction with chrismation for the imparting of the Holy Spirit), and Eucharist, including infants. Infant Communion Discontinued, cont

35. Infant Communion Discontinued, cont • Up until the 12th century the Western and Eastern churches were concerned that no infant or sick person die without communion (Ibid. p. 6)

36. Infant Communion Discontinued, cont • In the later 11th century…doubts began to arise about the propriety of communing infants and sick persons in consequence of a growing “scrupulosity” regarding the consecrated elements, itself a result of the gradual victory of Realism over Symbolism. Paschasius Radbertus, in a work published in 844, that the substance of the bread and wine used in the Eaucharist was inwardly and effectively changed into the flesh and blood of Christ, the bread from heaven…In the circumstances the church began to feel uneasy about the communion of persons who might not be able to swallow the host (Ibid. p. 6).

37. A person (including infants) needed to receive the Eucharist lest he/she should die and not be saved. Due to the notion that the bread changed in substance into the body of Christ, an infant, or anyone, who spit out the “body of Jesus” and did not swallow it, was violating the body of Christ which then had to be cleaned up and disposed of into the garbage. The earliest known use of the term "transubstantiation" to describe the change from bread and wine to body and blood of Christ was by Hildebert de Savardin, Archbishop of Tours (died 1133)…and by the end of the twelfth century the term was in widespread use. In 1215, the Fourth Council of the Lateran spoke of the bread and wine as "transubstantiated" into the body and blood of Christ:..The Council of Trent (1545 – 1563) defined transubstantiation as "that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood – the species only of the bread and wine remaining. Two (at least) unbiblical principles that first allowed infant communion, then took it away

38. This was the beginning of yet another unbiblical practice, communion in one kind. Pope Paschal II (died 1118) wrote, “We know that bread by itself and wine by itself were given by the Lord. That custom should always be maintained…except in the case of infants and sick persons who cannot swallow bread” (Ibid. p. 7) In 1121 William of Champeaux wrote, “To little children only the chalice is given, because they cannot assimilate the bread, and in the chalice they receive the entire Christ (sub specie sanguinis)” (Ibid. p. 7). Also at the School of Anselm (d. 1117), “…since it is necessary to eternal life to receive the Lord’s body…once it has been received (at baptism) another reception of the sacrament can be deferred for a long time” (Ibid.) The priest would dip his finger into the “blood-filled” chalice, then put his finger into the infant’s mouth, because infants were able to suck. Infant Communion Discontinued, cont

39. Infant Communion Discontinued, cont • The cup was removed from both infants and adults because: • The doctrine of Transbustantiation caused the laity to be afraid of spilling the blood of Christ and chose to refrain from the sacrament altogether • The cup was removed from infants without any objection from the laity

40. In addition the Fourth Lateran Council (1215) established the requirement that prior to communicating “the faithful must go to confession…the council linked first communion with attaining the age of discretion, thus moving first communion to a point later in the child’s life (age 7). As late as 1548 (Council of Augsburg) it was necessary to state that giving the sacrament to infants was forbidden John Hus reintroduced the practice of communing infants in Bohemia (refer to Luther quote later in this document) Infant Communion Discontinued, cont

41. Infant Communion Discontinued, cont It should also be mentioned that as the church grew through childbirth, and with the Western Church’s requirement that only a bishop had the authority to confirm a child, it because physically impossible for a bishop to be present at the congregations throughout his territory to grant the rite of confirmation, it became necessary to initiate a child into the church through baptism (which a local priest was authorized to administer) but to wait until older to grant the rite of confirmation, which included receiving first communion.

42. The Churches of the Reformation • None of the churches of the Reformation era reintroduced infant communion • Calvin did not approve of it • The Anabaptists rejected infant baptism. Infant communion was certainly not on their radar screen • It is now in these modern times that some are wanting to reintroduce infant communion/ paedocommunion

43. The Churches of the Reformation • The ELCA: “The Use of the Means of Grace, adopted by the ELCA in 1997, states, ‘Admission to the Sacrament is by invitation of the Lord, presented through the church to those who are baptized….But infants and children may be communed for the first time when they are baptized, or may be brought to the altar for a blessing.’ The document concludes, ‘There is no command from our Lord regarding the age at which people should be baptized or first communed.’” (The Lutheran. May, 1998.p.21)

44. The Churches of the Reformation A lot of thought goes into establishing a policy that allows for infant communion… none of which is drawn from Scripture, but it does take quite an imagination to make this leap of logic In December 2000 (p.11) issue of The Lutheran, a mother took exception to the “male supremacy” language of the Bible when referring to Father, Son and Holy Spirit, and concluded that this wording needed to be challenged in order for her to “reclaim my right to rely on feminine metaphors to gain insight into Christian spirituality,” which she now exercises when she prays to Jesus, her Mother.

45. The Churches of the Reformation ELCA cont --- She shared one other insight. “…as I nurse my baby the words ‘This is by body, given for you’ come to life in a new way. As I hold my daughter…I think of how far we have to go to fulfill our potential as caretakers of each other and the earth… Julian Norwich, a 13th century Christian mystic wrote poetry that portrayed the Eucharist as a feeding at the breast of Jesus our Mother.” Conclusion: As long as you don’t think too hard about the scriptural principles regarding the Lord’s Supper (its purpose, its meaning and its recipients) one can turn it into anything and give it to anyone that one’s heart desires.

46. A Canadian district president of the LC-MS wrote a paper opposing infant communion which some of her pastors have reintroduced. The CTCR of the LC-MS responded to questions regarding infant communion (see the bibliography). Some WELS-trained but no longer WELSified pastors are attempting to make a case for communicating infants. The Churches of the Reformation

47. Thought Process of Those Who Favor Infant Communion • “We are children of God (1 Jn 3.1) who have been born of water and the Spirit (1 Jn 3.5), and that means the church whom our heavenly Father has given us life is our mother…a good mother feeds her children…as soon as they are born. And Christ has provided his beloved with the perfect body by which she can feed and so sustain the life of her children: ‘Take and eat. This is my body which is given for you. Do this in remembrance of me. Drink of it, all of you. This cup is the new testament in my blood, which is shed for you for the forgiveness of sins. Do this…in remembrance of me.’

48. Those Who Favor Infant Communion • “So tell me, if a good mother feeds her children, and since Holy Mother Church has been given the perfect meal to feed the children that her Lord has given her through Holy Baptism, why do our congregations starve her children and put them into a fast in many cases for the first fourteen years of life?” (James A. Frey. Infant Communion: A Look at Lutheran Liturgical Practice.” p. 1)

49. However… • Equating the need to feed the Lord’s body and blood to infants with the need for a mother to feed pablum to an infant is not a connection made by either Scripture or common sense. • Infants are not being starved by not receiving communion, either physically or spiritually. They are nourished with the Word and water of Holy Baptism which feeds the Christian daily with the spiritual food of forgiveness throughout life on earth.

50. Quoting Luther, “How can eating and drinking do such great things? It is certainly not the eating and drinking that does such things, but the words, ‘Given and poured out for you for the forgiveness of sins.’ These words are the main thing in this sacrament, along with the eating and drinking. And whoever believes these words has what they plainly say, the forgiveness of sins. Who then is properly prepared to receive this sacrament? Fasting and other outward preparations may serve a good purpose, but he is properly prepared who believes these words: ‘Given and poured out for you for the forgiveness of sins.’ But whoever does not believe these words our doubts them is not prepared, because the words, ‘for you,’ require nothing but hearts that believe.” Those Who Favor Infant Communion