Tackling Tradition 29: Clark On Paedocommunion

We at Philadelphia Apostolic Presbyterian would like to weigh in on the issue of paedocommunion & have chosen R. Scott Clark as our foil. 

How old must a child be to come to the Lord’s Table? 

Any age will do.   The Bible teaches that circumcision & baptism correspond (Colossians 2).   Baptism is an act of inductive prophecy with an intuitive component.    The same is true of the Lord’s Supper/fellowship meal.   Both the liturgical feasts in the Jewish calendar & the Lord’s Supper/fellowship meal (by way of their correspondence to each ianswer the idolatrous meals in the pagan temples.  Baptism answers pagan water rites.  Circumcision answers pagan blood rites.  

Clark writes: 

“We know from the nature of the two sacraments (covenant signs and seals) instituted by our Lord that infant communion (paedocommunion) is an error. It confuses the sign of renewal (the Supper) with the sign of initiation (baptism) into the visible covenant community.”   

 At no point does the Bible teach that baptism is a sign of initiation.  That’s just an assumption both Paedobaptists & Baptists make insofar as they assume that circumcision is an initiatory rite, but Abraham to whom circumcision was given to pass down from his generation to all others was already a member of the covenant community (inwardly & outwardly) before Genesis 17.

If circumcision is an initiatory rite, it therefore follows that Abraham believed God & was justified (Genesis 5:6, Romans 4:3) but was not yet outwardly part of the covenant community.    The Bible denies this. 

Reformed Theology is also Covenant Theology.   In Covenant Theology, we recognize that one covenant administration expands upon the other.   Maybe Noah was circumcising men, but the text does explicitly state that to be the case — so the bottom line is that Abraham (as the transitional prophet from the Aegis to Patriarchal) covenant was, outwardly, already a member of the covenant community.     The biblical pattern is that God Himself places us into the Covenant of Grace, regardless of our baptism or circumcision before the outward sign is applied.    Circumcision &/ot baptism aren’t so much initiatory rites that place a person outwardly into the covenant & covenant community as they are recognition rites that testify to what God has done, is doing, & will do. 

We at Philadelphia Apostolic Presbyterian would like to weigh in on the issue of paedocommunion & have chose R. Scott Clark as our foil. 

How old must a child be to come to the Lord’s Table? 

Any age will do.   The Bible teaches that circumcision & baptism correspond (Colossians 2).   Baptism is an act of inductive prophecy with an intuitive component.    The same is true of the Lord’s Supper/fellowship meal.   Both the liturgical feasts in the Jewish calendar & the Lord’s Supper/fellowship meal (by way of their correspondence to each ianswer the idolatrous meals in the pagan temples.  Baptism answers pagan water rites.  Circumcision answers pagan blood rites.  

Clark writes: 

“ We know from the nature of the two sacraments (covenant signs and seals) instituted by our Lord that infant communion (paedocommunion) is an error. It confuses the sign of renewal (the Supper) with the sign of initiation (baptism) into the visible covenant community.”    At no point does the Bible teach that baptism is a sign of initiation.  That’s just an assumption both Paedobaptists & Baptists make insofar as they assume that circumcision is an initiatory rite, but Abraham to whom circumcision was given to pass down from his generation to all others was already a member of the covenant community (inwardly & outwardly) before Genesis 17.

If circumcision is an initiatory rite, it therefore follows that Abraham believed God & was justified (Genesis 5:6, Romans 4:3) but was not yet outwardly part of the covenant community.    

Reformed Theology is also Covenant Theology.   In Covenant Theology, we recognize that one covenant administration expands upon the other.   Maybe Noah was circumcising men, but the text does explicitly state that to be the case — so the bottom line is that Abraham (as the transitional prophet from the Aegis to Patriarchal) covenant was, outwardly, already a member of the covenant community.     The biblical pattern is that God Himself places us into the Covenant of Grace, regardless of our baptism or circumcision before the outward sign is applied.    Circumcision &/ot baptism aren’t so much initiatory rites that place a person outwardly into the covenant & covenant community as they are recognition rites that testify to what God has done, is doing, & will do. 

The intent, purpose, and nature of the Supper is to renew frequently the promises of the covenant of grace. 

This is true. 

In this way the Supper is distinct from baptism. Circumcision happens only once. Baptism, the New Covenant initiation into the visible church, is also a ritual, symbolic identification with Christ’s death. That identification can only happens once. 

The reason that circumcision happens only once is a function of the biological reality that once circumcised always circumcised.   In that regard, it reminds us that to be regenerate & justified is a one time experience.    It also reminds us that the ground of the application of redemption is its accomplishment by Christ (Hebrews 7). 

Unlike circumcision, & remembering that, with reference to the administration & reception of ordinances & sacraments & the liturgical calendar, man was not made for the Sabbath, it was made for man, baptism is a repeatable act.   It’s an act of covenant renewal not merely entrance.   

Paul rebaptized in Acts as an act of pastoral care to help a set of John’s followers clear their minds & hearts about the validity of their baptism — not because their earlier baptism was invalid, rather because he judged their need for certainty to be deep enough to warrant re-baptizing them.   Contrary to what many Baptists & our fellow Presbyterians might believe, John’s baptism is most certainly a “New Covenant” (ie Johannine Covenant) baptism insofar as he is the transitional prophet from the Davidic Covenant to the Johannine.   Therefore, the Johannine Covenant was instituted by God during his lifetime/ministry. 

 Anything after circumcision is mutilation (Gal 5:12). 

In context, Paul is using figurative language to convey his & the LORD’s opinion about the hypocrisy of the Judaizer sect, nor commenting on the non-repeatability of baptism. 

By contrast, the Lord’s Supper is meant to be repeated. It was instituted to be observed repeatedly, regularly, frequently, and some argue even weekly (see e.g., Acts 2:42). In the institution our Lord said, “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Cor 11:26; ESV).

This is true.   Nevertheless, the argument against paedocommunion lacks biblical support.   Just as paedobaptism is warranted by way of its correspondence to circumcision so too is paedocommunion  warranted by way of its correspondence to the Jewish liturgical feasts, Passover in particular.    

That said, as a matter of wisdom, it is the policy of Philadelphia Apostolic Church & its elders that communion ought to be withheld from children until they understand its meaning, & that those who believe a local church should wait until a child delivers a credible profession of faith (particularly in this day & time) are wise to do so.  

Thank you for reading, & may God bless us all, each & every one, & “Go & sin no more.”  The intent, purpose, and nature of the Supper is to renew frequently the promises of the covenant of grace. 

This is true. 

In this way the Supper is distinct from baptism. Circumcision happens only once. Baptism, the New Covenant initiation into the visible church, is also a ritual, symbolic identification with Christ’s death. That identification can only happens once. 

The reason that circumcision happens only once is a function of the biological reality that once circumcised always circumcised.   In that regard, it reminds us that to be regenerate & justified is a one time experience.    It also reminds us that the ground of the application of redemption is its accomplishment by Christ (Hebrews 7). 

Unlike circumcision, & remembering that, with reference to the administration & reception of ordinances & sacraments & the liturgical calendar, man was not made for the Sabbath, it was made for man, baptism is a repeatable act.   It’s an act of covenant renewal not merely entrance.   

Paul rebaptized in Acts as an act of pastoral care to help a set of John’s followers clear their minds & hearts about the validity of their baptism — not because their earlier baptism was invalid, rather because he judged their need for certainty to be deep enough to warrant re-baptizing them.   Contrary to what many Baptists & our fellow Presbyterians might believe, John’s baptism is most certainly a “New Covenant” (ie Johannine Covenant) baptism insofar as he is the transitional prophet from the Davidic Covenant to the Johannine.   Therefore, the Johannine Covenant was instituted by God during his lifetime/ministry. 

Anything after circumcision is mutilation (Gal 5:12). 

In context, Paul is using figurative language to convey his & the LORD’s opinion about the hypocrisy of the Judaizer sect, nor commenting on the non-repeatability of baptism. 

By contrast, the Lord’s Supper is meant to be repeated. It was instituted to be observed repeatedly, regularly, frequently, and some argue even weekly (see e.g., Acts 2:42). In the institution our Lord said, “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Cor 11:26; ESV).

This is true.   Nevertheless, the argument against paedocommunion lacks biblical support.   Just as paedobaptism is warranted by way of its correspondence to circumcision so too is paedocommunion  warranted by way of its correspondence to the Jewish liturgical feasts, Passover in particular.    

That said, as a matter of wisdom, it is the policy of Philadelphia Apostolic Church & its elders that communion ought to be withheld from children until they understand its meaning, & that those who believe a local church should wait until a child delivers a credible profession of faith (particularly in this day & time) are wise to do so.  

Thank you for reading, & may God bless us all, each & every one, & “Go & sin no more.”