Studies & Actions
of the General Assembly of
The Presbyterian Church in America
REPORT OF THE AD-INTERIM COMMITTEE ON
FENCING THE LORD'S TABLE
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here for a pdf version of this report]
[18th General Assembly (1990), 18-78, p. 170.]
Certain overtures presented to the Fourteenth General Assembly
(1986) were referred to this ad interim committee. These overtures
concerned the interpretation or the proposed amendment of the instructions
for the celebration of the Lord's Supper in the third paragraph of BCO 58-4. The paragraph at issue reads:
Since, by our Lord's appointment, this sacrament sets forth the
communion of the saints, the Minister, at the discretion of the
Session, before the observance begins, may either invite all those
who profess the true religion, and are communicants in good standing
in any evangelical church, to participate in the ordinance; or
may invite those who have been approved by the Session, after
having given indication of their desire to participate. It is
proper also to give a special invitation to non-communicants to
remain during the service.
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Your committee members considered a variety of sources
dealing with the history and traditions of fencing the table. In arriving
at our recommendation, however, our prayer was that the Holy Spirit would
lead us to rely only upon the written Word of God.
A number of questions have been raised:
1. May those who are not members of any particular church body be properly
admitted to the Lord's table?
a. If so, does such admission require examination by Session?
b. If not, does the ambiguity of the present form require clarification:
e.g. "or may invite those communicants in good standing in any evangelical
church who have been approved by the Session. . . ."
2. If church membership is required of those admitted to the Lord's Table,
should the nature of the true church be further defined or designated,
as in the term "evangelical"?
In an effort to resolve these questions, we present a consideration of
the issues and a proposed revision of the BCO language that we
believe to be consistent with Scripture.
1. It is the solemn and necessary function of church government committed
to the leadership to admit to, or exclude from, the Lord's Table.
The table is the Lord's as the kingdom is His, but He has given the keys
of the kingdom to the officers of His church (Matthew 16:18). They are
charged to be stewards of the Lord's Word, admitting and excluding according
to His commandment. Those who are excluded from the fellowship of the
church are excluded from the Lord's Table (Matthew 18:17, 18; 1 Corinthians
5:4, 5, 11; Titus 3:10; 1 Corinthians 16:22; Galatians 1:9). The discipline
of the church is maintained by those with gifts for government (Titus
1:5; 1 Corinthians 12:28; Romans 12:8, 1 Timothy 5:17). For those who
govern in Christ's church to exercise discipline as Christ has commanded,
they must have authority over the sacraments to admit to or exclude from
the sacraments, but only in accordance with Christ's Word.
2. Those who are to be admitted to the sacrament of the Lord's Supper
must recognize and submit to the order of the church and its administration.
a. Since the supper symbolizes and seals communion with Christ and separation
from the world, only those who bear and profess Christ's name have a right
to be admitted to it. The cup and the bread signify participation in the
blood and body of Christ, and therefore participation in his body, the
church (1 Corinthians 10:14-22). The table is reserved for those who are
in communion with our one Lord. Those who bear the name of Christ in the
world are those who have been baptized into the name of the Father, Son,
and the Holy Ghost (Matthew 28:19; 1 Corinthians 1:13). Because baptism
symbolizes ingrafting into Christ, it is the outward sign of membership
in His body, the church. Those who bear Christ's name are required to
profess His name before the world (Romans 10:9, 10; 1 Peter 3:21). The
supper of the Lord, therefore, is for baptized believers who have made
a public profession of faith.
b. Further, membership in Christ's church requires believers to seek the
peace and purity of the church, respecting the order and discipline Christ
has appointed.
Paul received from the Lord the institution of the Lord's Supper that
he delivered to the church of Corinth (1 Corinthians 11:1-26). He warned
against partaking of the supper without discerning the Lord's body, and
charged communicants to examine themselves before eating and drinking
so as not to be guilty of sinning against the body and blood of the Lord
(1 Corinthians 11:22). His apostolic directions for the administration
of the supper show that those who partake must recognize the discipline
of the church (1 Corinthians 11:33, 34). All baptized, professing Christians
are under the discipline of Christ, the discipline that is exercised in
his name by his church, and, in particular, by those who are set over
them in the Lord (Hebrews 13:17; 1 Peter 5:2).
It is true that the church visible is not identical with the church invisible,
the church that God sees, the full number of his elect. Church councils
may err, and only God can read the heart. Yet the administration of the
sacraments is appointed for the church visible. The church on earth cannot
infallibly determine the elect, but it must administer the sacraments
as prescribed by Scripture.
3. Since denominational divisions have broken the visible unity of Christ's
church, no one denomination can claim to be the church of Christ on earth.
The privileges of the Lord's Table should therefore be extended to members
in good standing of other communions that maintain the gospel.
The term "evangelical" historically has been used to distinguish Protestant
churches from the Roman Catholic Church. But today, not only the Roman
Catholic Church but some Protestant denominations do not clearly proclaim
the true Gospel. The situation is further complicated by the fact that
liberal denominations may have local congregations that continue to present
the true faith. How may a Session responsibly determine whether prospective
communicants are members of churches that proclaim the Gospel?
If the Session examines the prospective communicants, it may be possible
to resolve such questions. If the fencing the table is done only by the
minister of the sacrament, a clear warning is needed. No brief warning
can possibly encompass the complex denominational situation. The term
"evangelical" may be misunderstood. As historically conceived, a church
that continued to maintain an evangelical confession of faith would be
regarded as such, even if liberal leadership had emerged in it.
The confusion of the current ecclesiastical scene makes the use of the
term "evangelical" inadequate, and possibly misleading. We propose to
substitute the phrase, "communions that proclaim the gospel". The phrase
could refer to particular congregations that are gospel-preaching in denominations
under liberal leadership; it is broad enough to describe communions that
exhibit the form of the church in their fellowship and discipline, even
though their own definitions of their associations appear defective.
The committee would call special attention to the last paragraph of the
proposed revision. The invitation that the minister gives to come to the
Table of the Lord must include a clear warning. The heart of this warning
is the Biblical exhortation for self examination to avoid eating and drinking
judgment (1 Corinthians 11:28, 29). The warning should point out that
the one who partakes worthily is the one who acknowledges himself to be
a sinner without hope save in the sovereign mercy of God, who has received
and rests upon Jesus Christ alone as his Lord and Savior, and who has
professed his belief in Christ in a communion that holds a like precious
faith in the eternal Son of God (1 Corinthians 15:3,4; John 14:6).
RECOMMENDATION:
The committee therefore recommends that the third paragraph of BCO 58-4
be revised to read as follows:
Since by our Lord's appointment, this sacrament sets forth communion of
the saints, it is fitting to welcome to the table of the Lord not only
those who have confessed His name in our fellowship and oversight, but
also those who have professed the true religion in the fellowship and
discipline of other churches that proclaim the gospel. Before the observance
begins, the Minister, at the discretion of the Session, may either
(1) invite all such communicants present to participate in the ordinance
with the communicant members of the church; or
(2) invite all such communicants present to participate who have been
examined and approved by the Session.
In either case the Minister shall clearly state the Scriptural conditions
for partaking of the sacrament, welcoming penitent sinners to the table
of the Lord, but warning the impenitent and undiscerning against unworthy
participation, in accord with I Corinthians 11:27-32. It is proper to
give a special invitation to non-communicants to remain during the service.
Adopted and sent to presbyteries for advice and consent.
Respectfully submitted,
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TE Edmund P. Clowney, James River |
RE George Griffing, LA |
TE William P. Laxton, W. Carolina |
RE James Haber, Heritage |
TE David C. Jones, Great Lakes |
RE Granville Dutton, N. Texas |
TE Joseph A. Pipa, Jr., S. Texas |
Chairman
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CONCURRING OPINION
We concur with the above recommendation with the understanding
that in extraordinary circumstances "those who have confessed His name
in our fellowship and oversight" may include persons who have been examined
and approved by the Session but are not formally a part of the communicant
membership. Our reasons are as follows.
Both Overture 4 (Westminster) and Overture 36 (Delmarva) to the 15th General
Assembly (Grand Rapids, 1957) assert (in the words of the Delmarva overture)
that "our confession of Faith clearly summarizes the teaching of the Scripture
that church membership is necessary for the partaking of the Lord's
supper" (emphasis original). It is assumed that this means having a formal
relationship of being enrolled in the membership of a particular church
body, but this overreaches the actual language of the Westminster standards.
According to the Confession of Faith, "The visible church ... consists
of all those throughout the world that profess the true religion; and
of their children" (WCF 25.3). Although no text is given for support,
Acts 14:23 would appear to be relevant: "Paul and Barnabas appointed elders
for them in each church and, with prayer and fasting, committed them to
the Lord, in whom they had put their trust." The disciples at Lystra,
Iconium and Antioch were members of the visible church by virtue of their
profession of faith; elders were appointed to provide godly supervision
in the institutional form Christ had ordained for the proper functioning
of the body.
To use terminology developed later, the church is visible both as an organism
and as an institution. As stated by Berkhof:
The Church as an organism is the coetus fidelium, the
communion of believers, who are united in the bond of the Spirit,
while the church as an institution is the mater fidelium,
the mother of believers, a Heilsanstalt, a means of salvation,
an agency for the conversion of sinners and the perfecting of
saints.
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Such appears to have been the view of Samuel Rutherford,
one of the delegates of the Church of Scotland to the Westminster Assembly.
Writing in 1644 (with reference to the New England congregational churches'
refusal to admit to sealing ordinances believers coming over from old
England who were not members of the particular churches they were attending
in New England) Rutherford said:
We hold that those who profess faith in Christ, to be members
of the visible Congregation, and that the seals of the Covenant
should not be denied to them.
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At the same time, the Westminster divines, including Rutherford,
had a high view of the visible church institute. The privileges of the
visible church include "being under God's special care and government"
and "enjoying the communion of saints, the ordinary means of salvation,
and offers of grace by Christ to all the members of it in the ministry
of the gospel" (LC q. 63). "Means of salvation" refers to what
we more commonly call the "means of grace", though the Westminster divines
themselves only use the latter expression once (LC q. 195). The Larger Catechism (q. 154) asks:
Q. 154 - What are the outward means whereby Christ communicates
to us the benefits of his mediation? |
A. The outward and ordinary means whereby Christ communicates
to his church the benefits of his mediation, are all his ordinances;
especially the Word, the sacraments, and prayer; all which are
made effectual to the elect for their salvation.
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For the sake of good order and discipline all those who
profess the true religion ought to sustain a formal relationship to a
particular church body. The communion of the saints requires the institutional
form of the church for its full expression. But there may be exceptional
circumstances under which a true professor but non-member of a local church
may be admitted to the Lord's supper. These cases are best left to the
judgment of Sessions to deal with prudently in particular instances.
Respectfully submitted,
/s/ Granville Dutton
/s/ David C. Jones
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Amendment to BCO 58-4 defeated by the presbyteries.
1992, p. 54, 20-12, item 6.
1993, 21-56, III, recommendation 18:
18. That Overture 25 from Third Reformed Presbyterian Church [requesting
that the requirement of membership in an evangelical church be deleted]
be answered in the negative.
a. In recognition that this is the "Lord's table," 1 Corinthians 10:21,
not the table of one church only, BCO 58-4 permits "open communion,"
that is, allowing members in good standing of any evangelical church to
partake; and "close communion," which permits only those members of other
churches who have been examined and approved by the Session to partake.
(It does not permit "closed communion," the practice of excluding all
but members of the particular congregation).
b. In the judgment of charity, we believe that other evangelical churches
have examined and found credible the faith of their members and, on the
basis of this presumed approval, in "open communion" we invite members
of other churches to the Lord's table in our midst. In "close communion,"
the Session of a particular church itself determines the credibility of
a visitor's profession of faith. There is no such available assessment
in this life for members of the Invisible Church.
c. Baptism is into a community of believers, that is a church. Unbaptized
people certainly should not be permitted to come to the Table. Of course
unbaptized people credibly professing faith in Christ and seeking admittance
to the Table should be baptized with all proper speed, and thereupon admitted
to the Table. At this point, these communicants are baptized members of
a visible church.
d. One cannot love Christ and eschew His bride. The credible profession
of persons unwilling to unite to Christ's Church must be questioned. Any
sinful unwillingness to unite with Christ's people should be addressed
pastorally (Hebrews 10:25; 1 Corinthians 10:16-17). Those unwilling to
unite to Christ's Church are outside the visible body of Christ.
e. One cannot be subject to Christ and not be subject to the government
He has appointed in His Church. Believers become subject to the government
of the Church through their covenantal vows of membership (Ephesians 4:11-12;
Hebrews 13:17; 1 Thessalonians 5:12-13).
f. Church discipline is necessary for properly maintaining the Lord's
table; such discipline is unavailable apart from membership in a visible
church.
g. This overture implies that there is no biblical ground for the keeping
of a roll of members of the visible church, and therefore of people who
may partake of the church's sacrament. However, the clear evidence of
Scripture is that the church should keep a roll of members. The supreme
model for our membership roll is the membership roll of heaven (Exodus
32:32,33; Daniel 12:1; Luke 10:20; Philippians 4:3; Revelation 13:8; 20:12,15).
The Biblical pattern is for new believers to be "numbered" or "added to"
the rolls of the local church (Acts 2:41,47; 6:7; 1 Timothy 5:9). Members
could be taken away from the roll (1 Corinthians 5:2)- this indicates
more than being physically barred, since even unbelievers could attend
Christian worship (1 Corinthians 14:23) -- or reinstated (2 Corinthians
2:6-7); it is impossible to have coherent discipline without such a roll.
There was a widow's roll for diaconal purposes (1 Timothy 5:9). Elders
are to know their sheep, and are accountable for the care of the flock
entrusted to them -- this demands knowing who they are; that is, it demands
a list or roll (Hebrews 13:7,17-18; 1 Thessalonians 5:11- 14; I Peter
5:2; Acts 20:28). The apostolic church utilized letters of transfer or
commendation (Acts 18:27; Romans 16:1-2; 2 Corinthians 3:1; 8:23-24);
examples of these letters include Philemon and 3 John. Interchurch business
was conducted by people with reference letters (1 Corinthians 16:3; 2
Corinthians 8:16-24). We conclude therefore that requiring professed believers
to be enrolled as members of an evangelical church as a condition for
taking the Lord's Supper is consistent with sound Biblical practice. |