"After this confession is made, also the little children of about eight years or less should be admitted to the table of Him who says, 'Suffer the little children to come unto Me.'" (Concordia Triglotta, p. 82)
Showing posts with label communion before confirmation. Show all posts
Showing posts with label communion before confirmation. Show all posts
Friday, October 28, 2011
Interesting Communion Quote
Pastor Weedon had this posted this on his blog over three years ago, but I absolutely love the quote, which is from Johannes Bugenhagen, Martin Luther's pastor, and it describes their practice of allowing children to communion in the Reformation era:
"After this confession is made, also the little children of about eight years or less should be admitted to the table of Him who says, 'Suffer the little children to come unto Me.'" (Concordia Triglotta, p. 82)
"After this confession is made, also the little children of about eight years or less should be admitted to the table of Him who says, 'Suffer the little children to come unto Me.'" (Concordia Triglotta, p. 82)
Sunday, July 20, 2008
St. Mary Magdalene's Day
In many ways, I am glad that the last meme I answered was "what were you doing ten years ago," not six years ago. But I'll tell you anyway.
Six years ago minus one day (the Sunday before the Feast of Mary Magdalene), I was standing at a font, holding my baby daughter as I could hear in my husband's voice that he was restraining tears of relief and joy as he poured the water over her head and baptized her in the name of the Father, the Son, and the Holy Spirit. The way that his voice broke revealed six years of pain culminating in that little baby in our arms. Three miscarriages, three years of infertility, working toward adoption, and 42 weeks where every day it was in the back of our minds that her heartbeat could stop at any time, just like it did with Noah's. We'd already almost lost her 6 weeks into the pregnancy. And then there was the time the doctor couldn't find her heartbeat, and Jeff waited two hours not knowing what I was dealing with as I watched her kick and dance on the ultrasound.
Despite all our efforts for a vaginal birth after a c-section, we ended up with another c-section, but she was healthy and beautiful.
And then she was baptized. Then we could relax. The first birth was important. This was the most important. She was a child of God now, made one in the death and resurrection of Christ. Every moment of my pregnancy was a reminder that I was almost powerless to keep her safe, and that I still am. But she is in God's hands.
Today, the Sunday before the Feast of Mary Magdalene, my daughter Magdalena was welcomed to the Table. I was able to commune with her for the first time. I could hear her confess her faith publicly as I often have privately. I could take comfort that she is being strengthened by the Body and Blood of Christ, as she is fully capable of believing, and that she understands probably better than me. She doesn't have all the Science classes discussing the nature of matter or discussions with Baptists swimming around in her head like I do. She receives it in faith, the faith of a child that trusts that God is giving her forgiveness of sins, and knowing that she is sinful, she has talked about it and yearned for it for quite a while now.
Thank you dear Lord for Maggie being able to receive the most precious gift of your Body and Blood. For forgiveness of sins. For the comfort and strength that it brings to her faith, because it will always be weaker than it should be in this life. And for the comfort and strength that it brings to mine, being able to see her partake and be reminded that she is not only my daughter, but my Christian sister as well. (picture posted tomorrow)
Six years ago minus one day (the Sunday before the Feast of Mary Magdalene), I was standing at a font, holding my baby daughter as I could hear in my husband's voice that he was restraining tears of relief and joy as he poured the water over her head and baptized her in the name of the Father, the Son, and the Holy Spirit. The way that his voice broke revealed six years of pain culminating in that little baby in our arms. Three miscarriages, three years of infertility, working toward adoption, and 42 weeks where every day it was in the back of our minds that her heartbeat could stop at any time, just like it did with Noah's. We'd already almost lost her 6 weeks into the pregnancy. And then there was the time the doctor couldn't find her heartbeat, and Jeff waited two hours not knowing what I was dealing with as I watched her kick and dance on the ultrasound.
Despite all our efforts for a vaginal birth after a c-section, we ended up with another c-section, but she was healthy and beautiful.
And then she was baptized. Then we could relax. The first birth was important. This was the most important. She was a child of God now, made one in the death and resurrection of Christ. Every moment of my pregnancy was a reminder that I was almost powerless to keep her safe, and that I still am. But she is in God's hands.
Today, the Sunday before the Feast of Mary Magdalene, my daughter Magdalena was welcomed to the Table. I was able to commune with her for the first time. I could hear her confess her faith publicly as I often have privately. I could take comfort that she is being strengthened by the Body and Blood of Christ, as she is fully capable of believing, and that she understands probably better than me. She doesn't have all the Science classes discussing the nature of matter or discussions with Baptists swimming around in her head like I do. She receives it in faith, the faith of a child that trusts that God is giving her forgiveness of sins, and knowing that she is sinful, she has talked about it and yearned for it for quite a while now.
Thank you dear Lord for Maggie being able to receive the most precious gift of your Body and Blood. For forgiveness of sins. For the comfort and strength that it brings to her faith, because it will always be weaker than it should be in this life. And for the comfort and strength that it brings to mine, being able to see her partake and be reminded that she is not only my daughter, but my Christian sister as well. (picture posted tomorrow)
Tuesday, July 18, 2006
True and Worthy Communicants Part Drei
True and Worthy Communicants pt. 1
Communion Worthiness Revisited
This discussion has been continuing on Pastor Petersen's blog Cyberstones....so check it out.
Since after an issue is brought up, the natural tendency of a pastor's attention goes toward how to implement something, or more properly "The Practice" of how something is observed, and my tendency is, as a layman, to say "ITS WRONG, JUST FIX IT!" Praise God my vocation is not shepherding a congregation...that is left to finer MEN than me... so I thought I would just let Dr. Luther speak on the subject:
(from "An Order of Mass and Communion," 1523 A.D.)
printed in: Martin Luther's Basic Theological Writings, Timothy F. Lull, ed. 1989
Here, one should follow the same usage as with baptism, namely, that the bishop should be informed of those who want to commune. They should request in person to receive the Lord's Supper so that he may be able to know both their names and manner of life. And let him not admit the applicants unless they can give a reason for their faith and can answer questions about what the Lord's Supper is, what its benefits are, and what they expect to derive from it. In other words, they should be able to repeat the Words of Institution from memory and to explain that they are coming because they are troubled by the consciousness of their sin, the fear of death, or some other evil, such as temptation of the flesh, the world, or the devil, and no hunger and thirst to receive the word and sign of grace and salvation from the Lord himself through the ministry of the bishop, so that they may be consoled and comforted; this was Christ's purpose, when he in priceless love gave and instituted this Supper, and aid "Take and eat," etc.
But I think it enough for the applicants for communion to be examined or explored once a year. Indeed, a man may be so understanding that he needs to be questioned only once in his lifetime or not at all. For, by this practice, we want to guard lest the worthy and unworthy alike rush to the Lord's Supper, as we have hitherto seen done in the Roman Church. There they seek only to communicate; but the faith, the comfort, the use and benefit of the Supper are not even mentioned or considered. Nay, they have taken pains to hide the Words of Institution, which are the bread of life itself, and have furiously tried to make the communicants perform a work, supposedly good in itself, instead of letting their faith be nourished and strengthened by the goodness of Christ. Those, therefore who are not able to answer in the manner described above should be completely excluded and banished from the communion of the Supper, since they are without the wedding garment.
When the bishop has convinced himself that they understand all these things, he should also observe whether they prove their faith and understanding in their life and conduct. For Satan, too, understands and can talk about all these things. Thus if the pastor should see a fornicator, adulterer, drunkard, gambler, usurer, slanderer, or anyone else disgraced by a manifest vice, he should absolutely exclude such person from the Supper - unless he can give good evidence that his life has been changed. For the Supper need not be denied to those who sometimes fall and rise again, but grieve over their lapse. Indeed, we must realize that it was instituted just for such people so that they may be refreshed and strengthened. "For in many things we offend all" [Jas. 3:2]. And we "bear one another's burdens" [Gal.6:2], since we are burdening one another. But I was speaking of those arrogant people who sin brazenly and without fear while they boast glorious things about the gospel.
When mass is being celebrated, those to receive communion should gather together by themselves in one place and in one group. The altar and the chancel were invented for this purpose. God does not care where we stand and it adds nothing to our faith. The communicants, however, out to be seen and known openly, both by those who do and by those who do not commune (RPW: this may answer the question as to whether those not communing left the service before the communion service), in order that their lives may be better observed, proved, and tested. For participation in the Supper is part of the confession by which they confess before God, angels, and men that they are Christians. Care must therefore be taken lest any, as it were, take the Supper on the sly and disappear in the crowd so that one cannot tell whether they live good or evil lives. However, in this matter I do not want to make a law, but simply want to demonstrate a decent and fitting order to be used in freedom by free Christian men.
Communion Worthiness Revisited
This discussion has been continuing on Pastor Petersen's blog Cyberstones....so check it out.
Since after an issue is brought up, the natural tendency of a pastor's attention goes toward how to implement something, or more properly "The Practice" of how something is observed, and my tendency is, as a layman, to say "ITS WRONG, JUST FIX IT!" Praise God my vocation is not shepherding a congregation...that is left to finer MEN than me... so I thought I would just let Dr. Luther speak on the subject:
(from "An Order of Mass and Communion," 1523 A.D.)
printed in: Martin Luther's Basic Theological Writings, Timothy F. Lull, ed. 1989
Here, one should follow the same usage as with baptism, namely, that the bishop should be informed of those who want to commune. They should request in person to receive the Lord's Supper so that he may be able to know both their names and manner of life. And let him not admit the applicants unless they can give a reason for their faith and can answer questions about what the Lord's Supper is, what its benefits are, and what they expect to derive from it. In other words, they should be able to repeat the Words of Institution from memory and to explain that they are coming because they are troubled by the consciousness of their sin, the fear of death, or some other evil, such as temptation of the flesh, the world, or the devil, and no hunger and thirst to receive the word and sign of grace and salvation from the Lord himself through the ministry of the bishop, so that they may be consoled and comforted; this was Christ's purpose, when he in priceless love gave and instituted this Supper, and aid "Take and eat," etc.
But I think it enough for the applicants for communion to be examined or explored once a year. Indeed, a man may be so understanding that he needs to be questioned only once in his lifetime or not at all. For, by this practice, we want to guard lest the worthy and unworthy alike rush to the Lord's Supper, as we have hitherto seen done in the Roman Church. There they seek only to communicate; but the faith, the comfort, the use and benefit of the Supper are not even mentioned or considered. Nay, they have taken pains to hide the Words of Institution, which are the bread of life itself, and have furiously tried to make the communicants perform a work, supposedly good in itself, instead of letting their faith be nourished and strengthened by the goodness of Christ. Those, therefore who are not able to answer in the manner described above should be completely excluded and banished from the communion of the Supper, since they are without the wedding garment.
When the bishop has convinced himself that they understand all these things, he should also observe whether they prove their faith and understanding in their life and conduct. For Satan, too, understands and can talk about all these things. Thus if the pastor should see a fornicator, adulterer, drunkard, gambler, usurer, slanderer, or anyone else disgraced by a manifest vice, he should absolutely exclude such person from the Supper - unless he can give good evidence that his life has been changed. For the Supper need not be denied to those who sometimes fall and rise again, but grieve over their lapse. Indeed, we must realize that it was instituted just for such people so that they may be refreshed and strengthened. "For in many things we offend all" [Jas. 3:2]. And we "bear one another's burdens" [Gal.6:2], since we are burdening one another. But I was speaking of those arrogant people who sin brazenly and without fear while they boast glorious things about the gospel.
When mass is being celebrated, those to receive communion should gather together by themselves in one place and in one group. The altar and the chancel were invented for this purpose. God does not care where we stand and it adds nothing to our faith. The communicants, however, out to be seen and known openly, both by those who do and by those who do not commune (RPW: this may answer the question as to whether those not communing left the service before the communion service), in order that their lives may be better observed, proved, and tested. For participation in the Supper is part of the confession by which they confess before God, angels, and men that they are Christians. Care must therefore be taken lest any, as it were, take the Supper on the sly and disappear in the crowd so that one cannot tell whether they live good or evil lives. However, in this matter I do not want to make a law, but simply want to demonstrate a decent and fitting order to be used in freedom by free Christian men.
Monday, June 19, 2006
True and Worthy Communicants
From Luther's Small Catechism with Explanation - in the Explanation part (The explanation section in the back was written at a later date, not by Luther) (2005).
306. What is confirmation?
Confirmation is a public rite of the church preceded by a period of instruction designed to help baptized Christians identify with the life and mission of the Christian community.
note: Prior to admission to the Lord's Supper, it is necessary to be instructed in the Christian faith. The rite of confirmation provides an opportunity for the individual Christian, relying on God's promise given in Holy Baptism, to make a personal public confession of the faith and a lifelong pledge of fidelity to Christ.
I can respect this description, because it allows for a lot of room. There are more and more churches that are changing how they do Confirmation and First Communion, and although most require a certain amount of knowledge to go to the table, nowhere in the Book of Concord does it say that it has to be so extensive as what two years of confirmation classes is supposed to provide....so the two can be separated (Confirmation as we know it, has NOT always been around in Lutheran circles). It also shies away from the pietistical error that Confirmation is where the child renews his baptismal promise that was made for him by his parents and sponsors. Since God is the one who upholds that promise, it doesn't need to be renewed.
This is what catches my attention:
304 May those who are weak in faith come to the Lord's Table?
Yes, for Christ instituted the Sacrament for the very purpose of strengthening and increasing our faith.
In fact, the Formula of Concord puts it like this:
True and worthy communicants, on the other hand, are those timid, perturbed Christians, weak in faith, who are heartily terrified because of their many and great sins, who consider themselves unworthy of this noble treasure and benefits of Christ because of their great impurity, and who perceive their weakness in faith, deplore it, and heartily wish that they might serve God with a stronger and more cheerful faith and a purer obedience.
If the rite of Confirmation as defined here, "a lifelong pledge of fidelity," is required before someone goes to the Sacrament, then what we are in effect saying is that a person must be strong of faith to be able to approach the table in the first place. If the oath is required at some point in time, the purpose of Communion is to strengthen their faith so that they can make the oath. Not that they must make the oath in order to partake.
Whenever this discussion comes up, it of course has to come to I Corinthians 11:27-29. "Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment on himself." ...and rightfully so. This is a serious condemnation. But it is used to justify waiting 11-12 years and then for two years of instruction in every aspect of our theology. What does "an unworthy manner" really mean?
According to the Confessions, and according to Luther himself, being worthy means they must have faith. Plain and simple. Those who have faith are worthy. Those who do not, are unworthy and are taking the Sacrament to their detriment.
#8 We believe, teach, and confess that there is only one kind of unworthy guest, namely, those who do not believe. Of such it is written, “He who does not believe is condemned already” (John 3:18) The unworthy use of the holy sacrament increases, magnifies, and aggravates this condemnation (I Cor. 11:27, 29) (The Formula of Concord - Epitome, The Holy Supper of Christ, Affirmative Theses).
" Now follows: Who are those who lay hold of this benefit? He who believes has baptism and he who does not believe does not have it. Likewise, he who believes that the body, which he receives, is given for him, has the fruit of this sacrament. Therefore, he who believes takes his rightful place at this sacrament.....If you believe, then you take the sacrament on the strength of these words "for you." Luther's Sermons on the Catechism - The Lord's Supper.
It seems to me that we are making all of this too complicated.
“…for thank God, a seven-year-old child knows what the church is, namely, holy believers and sheep who hear the voice of their Shepherd. So children pray, “I believe in one holy Christian church.” The Smalkald Articles
From Luther's Small Catechism with Explanation - in the Explanation part (The explanation section in the back was written at a later date, not by Luther) (2005).
306. What is confirmation?
Confirmation is a public rite of the church preceded by a period of instruction designed to help baptized Christians identify with the life and mission of the Christian community.
note: Prior to admission to the Lord's Supper, it is necessary to be instructed in the Christian faith. The rite of confirmation provides an opportunity for the individual Christian, relying on God's promise given in Holy Baptism, to make a personal public confession of the faith and a lifelong pledge of fidelity to Christ.
I can respect this description, because it allows for a lot of room. There are more and more churches that are changing how they do Confirmation and First Communion, and although most require a certain amount of knowledge to go to the table, nowhere in the Book of Concord does it say that it has to be so extensive as what two years of confirmation classes is supposed to provide....so the two can be separated (Confirmation as we know it, has NOT always been around in Lutheran circles). It also shies away from the pietistical error that Confirmation is where the child renews his baptismal promise that was made for him by his parents and sponsors. Since God is the one who upholds that promise, it doesn't need to be renewed.
This is what catches my attention:
304 May those who are weak in faith come to the Lord's Table?
Yes, for Christ instituted the Sacrament for the very purpose of strengthening and increasing our faith.
In fact, the Formula of Concord puts it like this:
True and worthy communicants, on the other hand, are those timid, perturbed Christians, weak in faith, who are heartily terrified because of their many and great sins, who consider themselves unworthy of this noble treasure and benefits of Christ because of their great impurity, and who perceive their weakness in faith, deplore it, and heartily wish that they might serve God with a stronger and more cheerful faith and a purer obedience.
If the rite of Confirmation as defined here, "a lifelong pledge of fidelity," is required before someone goes to the Sacrament, then what we are in effect saying is that a person must be strong of faith to be able to approach the table in the first place. If the oath is required at some point in time, the purpose of Communion is to strengthen their faith so that they can make the oath. Not that they must make the oath in order to partake.
Whenever this discussion comes up, it of course has to come to I Corinthians 11:27-29. "Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment on himself." ...and rightfully so. This is a serious condemnation. But it is used to justify waiting 11-12 years and then for two years of instruction in every aspect of our theology. What does "an unworthy manner" really mean?
According to the Confessions, and according to Luther himself, being worthy means they must have faith. Plain and simple. Those who have faith are worthy. Those who do not, are unworthy and are taking the Sacrament to their detriment.
#8 We believe, teach, and confess that there is only one kind of unworthy guest, namely, those who do not believe. Of such it is written, “He who does not believe is condemned already” (John 3:18) The unworthy use of the holy sacrament increases, magnifies, and aggravates this condemnation (I Cor. 11:27, 29) (The Formula of Concord - Epitome, The Holy Supper of Christ, Affirmative Theses).
" Now follows: Who are those who lay hold of this benefit? He who believes has baptism and he who does not believe does not have it. Likewise, he who believes that the body, which he receives, is given for him, has the fruit of this sacrament. Therefore, he who believes takes his rightful place at this sacrament.....If you believe, then you take the sacrament on the strength of these words "for you." Luther's Sermons on the Catechism - The Lord's Supper.
It seems to me that we are making all of this too complicated.
“…for thank God, a seven-year-old child knows what the church is, namely, holy believers and sheep who hear the voice of their Shepherd. So children pray, “I believe in one holy Christian church.” The Smalkald Articles
Subscribe to:
Posts (Atom)