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6-2007 The Lord's Supper and Children's Participation Darius Jankiewicz Andrews University, [email protected]

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Recommended Citation Jankiewicz, Darius, "The Lord's Supper and Children's Participation" (2007). Faculty Publications. Paper 138. http://digitalcommons.andrews.edu/theology-christian-philosophy-pubs/138

This Article is brought to you for free and open access by the Theology & Christian Philosophy at Digital Commons @ Andrews University. It has been accepted for inclusion in Faculty Publications by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. The Lord’s Supper and children’s Children and participation Darius Jankiewicz hile maintaining that Adventists practice W“,” the Seventh-day Ad- ne of the Seventh-day Adventist ventist Minister’s Manual states that unbaptized Darius Jankiewicz Robert M. Johnston fundamental beliefs, “The Lord’s children should not participate in the of Supper,” states that “the commu- the Lord’s Supper.1 The manual, however, does not nion service is open to all believing provide an adequate theological explanation for its Christians.”1 While this statement stance. This is perhaps why, in practice, Adventist doesO not address the question of whether unbap- congregations approach this issue in a variety of tized children of church members should take part ways. In some churches, children and unbaptized in the Communion service, the Seventh-day Adventist teenagers are indeed precluded from participation; Church Manual states that “after receiving formal in others, families take part together, the parents instruction in baptismal classes and making their deciding if and when their children are ready to commitment to Jesus in , they are thereby understand the signifi cance of this ordinance. prepared to partake in the service [Communion] In churches uncomfortable with either of these themselves.”2 No age limitation is given in the refer- options, children may participate in a separate ence to “all believing Christians,” nor does it state Communion service, complete with footwashing Darius Jankiewicz, Ph.D., is a lecturer that “all believing Christians” be baptized. and “unblessed” bread and wine. This ambiguity in the theology The question of participation in Communion may have its source in a lack of theological clarity department, by children who are not baptized was discussed regarding the ordinances of baptism and Com- Fulton College, at the 1980 General Conference Session.3 Help- munion. Thus, a brief discussion regarding the Suva, Fiji. ful insight is also given in the “Bible Questions” scriptural understanding of these ordinances, as column by Ángel Manuel Rodríguez.4 The issue is well as their interrelationship, is necessary. still being discussed and it is a topic that pastors have to deal with. At the 1980 General Confer- From the New Testament rituals to ence Session, W. B. Quigley appealed, “I would sacramental theology like to recommend that both areas be studied.”5 While the New Testament does, to some One of those areas he stated was the question of extent, explore the nature of these ordinances, children and Communion. In the spirit of wanting the question of their mutual relationship, or the to study this topic further, we offer two articles order in which they should be administered, that reach different conclusions. We hope that appears to be of no concern to the New Testament our readers will fi nd the articles helpful. writers. According to them, baptism and the Lord’s —Editors Supper had primarily symbolic signifi cance (Rom. Robert M. Johnston, 6:3–5; Col. 2:12; 1 Cor. 11:24; John 6:53–56). Ph.D., is professor 1 Seventh-day Adventists Believe (Nampa, ID: Pacifi c Press Pub. Baptism was seen as a public declaration of emeritus of New Assn., 2005), 225. one’s new birth and allegiance, and an individual 2 Seventh-day Adventist Church Manual (Hagerstown, MD: Testament studies was also incorporated into the body of Christ at the Seventh-day Review and Herald Pub. Assn., 2005), 85. (1 Cor. 12:13). Additionally, participating in the Adventist Theological 3 “Sixth Business Meeting,” Adventist Review, 22 April, 1980; “Tenth Business Meeting,” Adventist Review, 24 April, 1980; Lord’s Supper symbolized one’s commitment to Seminary, Andrews “Fifteenth Business Meeting,” Adventist Review, 1 May, 1980. University, Berrien Christ. This communal meal was celebrated in 4 Ángel Manuel Rodríguez, “Children and the Lord’s Supper,” remembrance of Christ’s sacrifi ce on the cross, as Springs, Michigan, Adventist World, June 2006, 40. well as for the enrichment of one’s relationship . 5 “Tenth Business Meeting,” Adventist Review, 24 April, 1980, 29. with Him. Apart from the issue of “worthiness”

June 2007 MINISTRY® 11 Theological considerations Cutting through the sacramental crust that at times obscures biblical teaching regarding baptism and Com- munion helps us to refl ect on several important issues. First, in contrast to , it must be affi rmed that participation in the ordinances of baptism and the Lord’s Supper is not necessary for salva- tion.6 While baptism symbolizes a new beginning, the person being baptized is already under the grace of God. This does not say that the New Testa- ment negates the relationship between conversion and baptism. This relation- ship, however, does not appear to be absolute, with the thief on the cross, who was converted but had no chance to be baptized, as an example. (Luke (1 Cor. 11:27), we fi nd no instruction as relationship between baptism and the 23:40–43; cf. 19:9). 7 to who could participate. Lord’s Supper was established. Thus, Second, Catholic teaching that iden- During the post-apostolic era (second according to Roman Catholic (and later tifi ed baptism as a seal and Communion to fourth century A.D.), these ordinances, Orthodox) teaching, baptism qualifi es a vehicle of God’s salvifi c grace is clearly now called , came to be a person to take part in the . unscriptural. While baptism may have seen as a “means of grace”; that is, Unless these sacraments are adminis- signifi cant and lasting spiritual benefi ts, when a was received, God’s tered in the prescribed order, the fullness the act itself does not bestow God’s grace was supernaturally infused into of salvation is not available. grace or salvation, nor does it, in some the believer’s soul. For this to happen, The Protestant Reformers refuted imperceptible way, enable the believer however, one had to have been baptized the Roman Catholic understanding of to receive the benefi ts of Communion. into the church. Baptism, the gateway the sacraments on several grounds; they Reacting to the strict sacramentalism of into the church, imprinted human souls insisted on the primacy of the Word of the Roman Catholic and Orthodox tra- with an indelible mark or seal (called God and, most significantly, argued ditions, some Protestants maintain that Dominicus character) that separated that faith, and not the sacraments, was Communion has purely symbolic mean- those who were baptized from the rest the means of God’s grace. The sacra- ing. In agreement with the Reformed of humanity for the rest of their lives.2 ments now represented God’s promises tradition, however, it can be stated This seal, validated during the sacrament and were a sign of Christ’s presence. that, as an act of worship, Communion of confi rmation, enabled believers to Participation was viewed primarily as a is more than a memorial because it pre- benefi t from the sacrament of the Eucha- sign of grace already given rather than sents an opportunity for believers to be rist, i.e., to receive God’s grace through being the “means of grace” per se. The drawn closer to Christ, who is present partaking of the emblems.3 Additionally, Reformers considered the sacraments spiritually among the believers.8 the fourth century saw the introduction to be no more benefi cial to the believer Third, Catholic theology maintains of the belief that, following the words than other forms of proclamation, such that, following the , the bread of , the bread and the wine as a sermon or personal witness.5 The and wine change into the real, albeit changed into the actual body and blood of the sacraments and espe- invisible, body and . Bibli- of Christ.4 cially the causal relationship between cally, however, the prayer that precedes Thus, the elements were worthy of baptism and the Lord’s Supper, so crucial Communion appears to say nothing veneration, that is, a form of worship. to Catholicism, was no longer an issue. It more than “Thank You” to Jesus for In this way, the sacrifi ce of Christ was may be conjectured, however, that the His sacrifi ce (Matt. 26:27; Luke 22:17; reenacted on behalf of believers each Reformers did not depart signifi cantly 1 Cor. 10:16). Since nothing really hap- time they participated in the Eucharist, from Catholic tradition on this point. pens to the bread and wine, offering it regardless of their spiritual disposition. With the exception of the radical branch to children should not present a theo- The benefi ts of the sacrifi ce, however, of the , the Reformers con- logical problem. By the same token, the were not transferred to them if their tinued the Catholic tradition of infant practice of offering children “unblessed” souls were not especially enabled baptism; thus, it was natural that bap- bread and wine, however well intended, through baptism. In this way, a causal tism preceded the Lord’s Supper. is theologically misguided.9 Those who

12 MINISTRY® June 2007 participate, rather than the bread and also ardently supported an “open be a marking point of participation. Mak- wine, are the ones blessed. Communion.” Of all her comments on ing it such may contribute to viewing Fourth, for the above-mentioned the matter, the following are perhaps baptism as either a magical or mystical reasons, Catholic theology advocates the most poignant and unambiguous: event or a maturity passage, something a “.” In contrast, “Christ’s example forbids exclusiveness at baptism was never intended to be. Adventists have advocated the opposite, the Lord’s Supper.”19 “There may come Believer baptism, in contrast to infant as they have seen no biblical reason to into the company persons who are not in baptism, assumes a vital relationship with limit participation in Communion to heart servants of truth and holiness, but Jesus and an understanding of salvation church members.10 who may wish to take part in the service. through grace, as well as a knowledge Finally, we need to decide the status of They should not be forbidden. . . . He of doctrinal teachings. It also assumes a unbaptized children and teenagers in the [Christ] is there to convict and soften the readiness to accept the responsibilities that church. While unbaptized children may heart.”20 This statement clearly allows the come with church membership. Young not yet have their names on the church participation of anyone who wishes it, children may have a vital relationship roll, they are nevertheless an important even though they may not understand with Jesus as well as an understanding of part of the family of God11 with salvation the full meaning of the ordinance or be salvation through grace.23 However, they available to both children and baptized prepared for it. Christ’s role, she insisted, may not yet have a clear understanding members alike (Matt. 18:3, 4; 19:14).12 includes the convicting and softening of doctrinal teachings or of the meaning The entire family, from the youngest of the heart. If anyone can be invited to and responsibility of church membership to the oldest, participated in and was participate, why should the children of the (e.g., attendance at business meetings). blessed by the ritual of the Passover13 church be excluded? Would not Christ be For this reason, children who are part (Exod. 12:25–27), a practice that persists willing to work with children?21 of the faith community may be ready to this day among orthodox Jews.14 Nowhere in Ellen White’s published to participate in and be blessed by Likewise, both children and baptized or unpublished writings, and this should Communion but not be mature enough members can be blessed by participating not come as a surprise, do we fi nd a for baptism. in the Lord’s Supper, an ordinance that defi nitive stand on the issue of children’s When, therefore, might a young was typifi ed by the Passover. participation.22 child be ready to participate in the ordinance of Communion? First, a cer- Ellen White’s position Putting it all together tain level of understanding on the part According to Ellen White, church In view of the above considerations, of the recipient is necessary. Jesus’ use ordinances continue as a time when it may be concluded that there are no of the word remembrance (Luke 22:19) the worship experience is elevated to substantial biblical or theological rea- reinforces this concept. Thus, perhaps the highest levels. They also promote a sons that would preclude unbaptized very young children should wait until spirit of communion, forgiveness, and children’s participation in Communion. they gain some comprehension of the humility.15 These rituals, however, are Scripturally, baptism does not appear to ritual and its symbolism. not the vehicles of salvation. “Salvation is not to be baptized, not to have our names upon the church books, not to preach the truth. But it is a living union with Jesus Christ.”16 This living union with Christ rarely occurs instantaneously in the believer’s heart; rather, this union becomes a lifelong process, of which baptism is but a part. Although Ellen White counsels that baptism is desirable as soon as possible for young believers, “there should be no undue haste to receive the ordinance.”17 In contrast with strict , Ellen White maintained that “[Commu- nion] forms a living connection by which the believer is bound up with Christ, and thus bound up with the Father. In a spe- cial sense it forms a connection between dependent human beings and God.”18 On the basis of the published writings of Ellen G. White, it appears that she

June 2007 MINISTRY® 13 Second, research in faith develop- uniting them, thus providing an excuse Jaroslav Pelikan, A History of the Development ment may give us some guidance. The for avoiding church that day. A family of Doctrine: Reformation of Church and Dogma (Chicago: University of Chicago Press, 1984), 177, foundations for faith development are oriented Communion service, in which 187–92, 317–9. Cf. Martin Luther, Small Catechism laid in infancy, when, depending on the children are prepared by the parents (Adelaide: United Evangelical Lutheran Church in environment, an infant learns either to beforehand, seated with them during Australia, 1941), 13. trust or to fear. If “seeds of trust, courage, the service, and instructed throughout 6 Ellen G. White, Child Guidance (Nashville: hope, and love” are sown, a foundation about the meaning of Communion Southern Pub. Assn., 1954), 499, 500. 7 With regard to John 3:5, where Jesus states that 24 for faith development is laid. Between (Exod. 12:26, 27) could revolution- “no one can enter the kingdom of God unless he the ages of two and seven, children’s ize the way in which this ordinance is is born of water and the Spirit,” commentators are understanding is intuitive, even though experienced by the community of faith. divided. Many believe that this statement may not they lack the thought processes neces- As parents see the wonder of Christ’s actually refer to the actual rite of baptism, as this sary to understand the abstract concepts sacrifi ce through their children’s eyes, would negate the doctrine of salvation by faith. They suggest that water may refer to the purifying of religion. It has been argued that the their faith will be rejuvenated. As chil- action of the Holy Spirit rather than to the rite of symbols that a child is exposed to, as dren participate, their faith strengthens baptism. well as the stories and examples of as their place in the community of faith 8 White, Evangelism (Washington, DC: Review and parental faith, form lasting impressions is affi rmed. The role of the community Herald Pub. Assn., 1946), 278. Herbert Kiesler and can powerfully infl uence the faith is to assist parents in nurturing their observes, “the Lord’s Supper is more than a mere memorial meal, for Christ is present by His Holy 25 of a young child. Between the ages of children’s faith and to embrace children Spirit. Participation in the Communion service six and eight, however, children typically as an important part of the church. by members of the body contributes to Christian begin to “appropriate the stories, beliefs As Seventh-day Adventists, we have growth and fellowship. The Communion and practices that symbolize belonging always practiced open Communion, and service commemorates deliverance from sin, to the faith community.”26 for good reasons. If strangers and their signifi es corporate Communion with Christ, and anticipates the Second Advent.” Raoul Dederen, Parents who have nurtured their children are allowed, indeed encour- ed., “The Ordinances: Baptism, Foot Washing, child’s faith will know their child’s heart, aged, to participate in the ordinance, and Lord’s Supper,” in Handbook of Seventh-day and they are the ones, with the assistance how can we exclude our own children? Adventist Theology, (Hagerstown, MD: Review and of the church pastor, who should decide Let us be true to our words by rejecting Herald Pub. Assn., 2000), 604. when their child is ready to participate in any form of sacramentalism and opening 9 See “Letters to the Editor,” Record: Offi cial Paper of the South Pacifi c Division, November 6, 2004, 13. Communion. They will know when their the way for our children to participate in 10 See excellent article by Frank Holbrook, in “For child believes in Jesus, loves Him, under- this special time with Jesus. Members Only?” Ministry, February 1987, 10–3. stands what He did on the cross, and has 11 “Never allow your children to suppose that they a desire to be with Him in heaven. They are not children of God until they are old enough will also know when their child under- 1 The actual statement reads, “Seventh-day to be baptized.” White, Child Guidance, 499. Cf. Adventists observe open Communion. Adults who idem, 486–92. stands the concepts of wrongdoing, feel they have committed their lives to Christ may 12 White, Evangelism, 579, 80. repentance, and forgiveness. “If properly participate. . . . Children, however, should not 13 Holbrook, 13. instructed, very young children may have participate until they are mature enough to have 14 In Jewish tradition, the entire family, including correct views of their state as sinners and received formal instruction in the meaning of the the youngest child, was to participate in the of the way of salvation through Christ.”27 service and committed themselves to Christ in Passover celebration, while the parents taught baptism.” Seventh-day Adventist Minister’s Manual their children the meaning of the service. In a In fact, the simple faith of a six-year-old (Silver Spring, MD: The Ministerial Association, conversation with an Orthodox Jewish rabbi, I may, at times, embarrass his more sophis- General Conference of SDA, 1992), 212. was informed that, to this day, Jewish children ticated parents. It is no accident that Jesus 2 Catechism of the . Libreria Editrice participate in the Passover prior to their Bar/Bat pointed to a young child as an example of Vaticana (Liguori, MO: Liguori Publications, 1994), Mitzvah, which is a formal acknowledgement that faith (see Matt. 18:3; Mark 10:15).28 Con- 2.1.1274. It must be noted that by the third or the child is a mature follower of God. fourth century A.D. the belief that baptism should 15 White, The Desire of Ages (Mountain View, CA: necting a complete catechetical process be offered to infants had developed. This raised Pacifi c Press Pub. Assn., 1940), 642–61. that results in baptism with readiness for the need for another rite, known as confi rmation, 16 White, Evangelism, 319. participation in Communion may send which confi rmed the child’s wish to become a full- 17 White, Child Guidance, 499. the erroneous message that until doctri- fl edged member of the Catholic Church when he 18 White, Desire of Ages, 661. nal knowledge is obtained, children are or she reached the age of accountability. 19 White, Evangelism, 277 (emphasis mine). 3 This doctrine later became known as ex opere 20 White, The Desire of Ages, 656. not fi t to be a part of the family of God. operato (literally: “by the very fact of the action’s 21 White, Evangelism, 580. In contrast, participating in Communion being performed”), i.e., mere participation in the 22 There is one indirect statement that would seem with the church family should, ideally, sacrament would result in the benefi t of grace; to preclude unbaptized children from participating awaken a longing that eventually results although the receptive spiritual disposition was in the Lord’s Supper. In response to a query on in a mature walk with Jesus and a decision considered helpful. Ibid., 2.2.1128. the matter from A. H. Peet, dated March 1, 1904, 4 This change was later designated as Ellen White’s secretary, Sarah McEnterfer, wrote, for baptism.29 . “But she [Mrs. White] says that it has never been Unfortunately, some families view 5 Martin Luther, The Babylonian Captivity of the made a practice that children who have not united the Communion service as divisive, Church, in Luther Works, 56 vols., ed. Abdel Ross with the church by baptism should partake of the that is, separating families rather than Wentz (Saint Louis: Concordia, 1959), 66–7; ordinance any more than should grown people

14 MINISTRY® June 2007 who have never united with the church.” It is to churches—provided that they have eat or drink of your Eucharist except those be noted that these words do not come from Mrs. received some kind of baptism—to who have been baptized in the Lord’s White’s pen and are not a direct quotation; the historical context of this statement is unknown; participate in our celebrations of the Name. For concerning this also did the and there is the possibility of misunderstanding Lord’s Supper. Lord say, ‘Give not that which is holy on the part of the secretary, who, in the same But the statement has been pressed to the dogs’ ” (Didache 9:5). For many letter, makes the statement that she “was led far beyond its original intention when centuries the common practice was to to believe.” Moreover, this statement stands used to support the allowing of par- separate the preaching service from the in contradiction to the published statement quoted above, as it would clearly advocate closed ticipation by persons who have never Communion service and to send unbap- Communion. For these reasons, this statement received any kind of Christian baptism. tized persons home after the preaching should perhaps not be taken into consideration. An examination of the context shows and before the Communion. 23 White, Child Guidance, 486. that Ellen G. White makes this comment Spiritual reasons. An unbaptized 24 Scott Lownsdale, “Faith Development Across the in connection with Christ’s including person, especially a child, who partakes of Life Span: Fowler’s Integrative Work,” Journal of Psychology and Theology 25 (1997): 57. Judas Iscariot at the table. Her point is the elements of the Lord’s Supper before 25 C. Daniel Batson, Patricia Schoenrade, and W. we have no right to exclude someone becoming a baptized Christian can hardly Larry Ventis, Religion and the Individual: A Social from the Supper on the basis of what- be expected to develop a sense of the Psychological Perspective (Oxford: Oxford University ever sins or insincerity we might privilege and special blessing involved. Press, 1993), 72; Lownsdale, 58. suspect this person harbors. It can only be common—and common- 26 Lownsdale, 58. 27 White, Testimonies for the Church, vol. 1 (Mountain The reasons for discouraging unbap- place—to him or her. While we should View: Pacifi c Press Pub. Assn., 1948), 400. tized persons of any age from partaking avoid superstition and any idea of ex opere 28 White, Evangelism, 579, 80. in Communion are biblical, historical, operato, we dare not allow this wondrous 29 “He [Christ] is there to convict and soften the spiritual, logical, and pastoral. occasion to seem common or routine. heart.” White, The Desire of Ages, 656. Biblical reasons. On the basis of Logical reasons. A natural and logi- John 13, Seventh-day Adventists regard cal order exists among the ordinances. footwashing as a part of the Communion Baptism signifi es the birth of faith and

God has not left it with men to Unbaptized say who shall present themselves children and on these occasions.

Communion service. What applies to the basin applies commitment while Communion nur- also to the table. In John 13:10, Jesus tures it. You cannot nurture that which Robert M. Johnston makes clear that baptism is a prerequisite has not been born. One is the begin- of footwashing. In this verse, two key ning, the other the continuation. Ellen n unfortunate practice occurs in some Greek words are used : louein and niptein. G. White writes that “We are not pre- ASeventh-day Adventist churches, per- The fi rst word is used for bathing, and in pared for communion with Him unless haps as a result of ignoring the context of this context, it represents baptism. The cleansed by His effi cacy.”* a statement by Ellen White in The Desire second word represents footwashing. Just Pastoral reasons. If a child is old of Ages, page 656. The fi rst part of the as one who has not bathed is not made enough to partake of Communion, paragraph reads as follows: clean by washing only the feet, even so why is not he or she old enough to be “Christ’s example forbids exclusiveness an unbaptized person is not made clean baptized? Is Communion less sacred and at the Lord’s Supper. It is true that open by the ordinance of footwashing, which important than baptism? If any person sin excludes the guilty. This the Holy Spirit here synecdochically stands for the entire wants to partake in the Supper, let that plainly teaches. 1 Cor. 5:11. But beyond Communion experience. At this point we person give decisive expression to their this none are to pass judgment. God has should remember the powerful warning commitment to Christ by receiving not left it with men to say who shall pre- in 1 Corinthians 11:27–32 against partak- baptism. sent themselves on these occasions. For ing of the Supper unworthily. who can read the heart? Who can distin- Historical reasons. Christian tradi- * Ellen G. White, The Desire of Ages (Mountain View, CA: Pacifi c Press Pub. Assoc., 1940), 649 (see also guish the tares from the wheat?” tion, until relatively modern times, reveals p. 646). This statement provides the basis of agreement that Communion is only for what we call open Communion. Unlike baptized persons. The earliest surviving Tell us what you think about this article. Email us at certain denominations, Seventh-day church manual, dating from early in the [email protected] or write to us at 12501 Old Columbia Pike, Silver Spring, MD 20904. Adventists permit members of other second century A.D., says, “But let none

June 2007 MINISTRY® 15