When it comes to the paedocommunion and the historicity of the practice, some may be surprised that it was clearly practiced in the church for many centuries. Noted Reformed theologian and strong opponent to the practice, John Calvin notes that: “permission was regularly given in the ancient church.” In addition to Calvin, Cyprian, writing around the 250, recounts how a little child, during the time of persecution waited and partook of the cup. In the 4th century a liturgical document called the Constitutions of the Apostles acknowledges this reality and instructs the leaders to celebrate in the following way:
… let the bishop partake, then the presbyters, and deacons, and sub-deacons, and the readers, and the singers, and the ascetics; and then of the women, the deaconesses, and the virgins, and the widows; then the children; and then all the people in order, with reverence and godly fear, without tumult.
Augustine, writing around the same time, repeatedly makes reference to the practice of paedocommunion, in one place, bluntly remarking: “They are infants, but they receive his sacraments. They are infants and they share in his table, in order to have life in themselves.” Consider the following quotation from from Leo the Great, Bishop of Rome in the fifth century, who in being asked about what to do with people who could not remember if they were baptized, responded in this way:
Those who can remember that they used to go to church with their parents can remember whether they received what used to be given to their parents.”
Later on, Leo explains that what was given to their parents was the Lord’s Supper. What is perhaps more interesting is that even during the Reformation it was still being discussed. This is particularly seen in the writings of Wolfgang Musculus. Musculus, like Calvin, understood the practice as existing in the early church, noting: “It is known that the sacrament (Lord’s Supper) was given to the children of the faithful also in the time of Pope Innocent, Cyprian, and of Augustine, as well in Europe as in Africa. Neither do I read that the custom was contrary in any place of Asia.” This quotation from Musculus shows how widespread the practice was in previous times of the church. Musculus even discouraged speaking against what these early fathers taught and practiced regarding paedocommunion. For him, the practice was not contra the Scriptures.
Regarding I Corinthians 11:28, Musculus makes two important observations. First, he notes that examination does not make us able to come to the table, rather Paul’s point was to train us to not rashly or lightly come. Second, he was not closed off to the idea of little ones being able to examine in the way that some imagine as Paul prescribing. With all that being said, Musculus stopped short of mandating the practice because like the Reformers, he did not see the issue of communion as a salvation issue. While I agree that it was not an issue of salvation, it was assuredly an issue of biblical faithfulness.
What is the status of paedocommunion today? Many churches in our denomination, the Communion of Reformed Evangelical Churches (CREC) practice it, alongside the CREC, the Convocation of Anglicans in North America (CANA), and the Reformed Episcopal Church (REC). The Presbyterian Church in America (PCA) and the Orthodox Presbyterian Church (OPC), two “major” reformed denominations have weighed in on the matter, with the former opposing it. Yet my experience in the PCA has taught me that the age has significantly lowered as elders have been willing to accept professions of faith at younger ages. In fact, at one PCA church that I served in, we regularly interviewed and allowed for children as young as three years old to come to the table.
On the other hand, the OPC, in it’s study report concluded with these words:
That, in view of the fact that a majority of the Committee favors the admission of weaned covenant children to the Lord’s table, the Committee be charged to prepare a careful defense of this position to be submitted to the next General Assembly.
I have little to no interaction with the OPC and am unaware of the impact of that study report on the practice in the churches of the denomination. I do know that several prominent OPC elders are openly paedocommunion advocates. In the end, the issue is being raised more and more and others are considering the matter again. My prayer is that God’s Spirit grant us the wisdom, charity, and space to discuss it in a way that underscores our unity in Christ and embraces our covenant children.
Sermon link: https://www.youtube.com/watch?v=OouIAGkV2BY