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Children and Communion
Editor's Notes
- Two sacraments were instituted by Jesus: Baptism & Communion The other 5 (confirmation, confession, marriage, ordination, and the anointing of the sick (unction) are not all held as sacraments â some are seen as sacramental acts. Sacraments not only convey the grace of God but are a sign to reassure of the grace of God as well.
- Making clear the unbreakable link between the divine and human, using actual or material form to embody a spiritual reality.
- The efficacy or effectiveness of the sacrament is not dependent on the person receiving it, nor is it dependent on the worthiness of the minister. Godâs action is above and beyond human frailty
- Sacraments are not private and personal. The Church gives the space and opportunity for them to be celebrated publicly and within the community.
- Just some of the phrases from the Common Worship Baptism Service â rich imagery
- The symbols used in the baptism service pick up the imagery â they give visual and physical reminders of the invisible grace being conveyed
- Neither Jesus in his institution, nor Paul in his recollection of the institution, used full understanding or spiritual maturity as a pre-requisite for receiving communion. Paulâs rebuke is to the adult community who treated the celebration as a private indulgence and in doing so forgot those who were less well-off and of whom the Gospel speaks so eloquently
- Many images are used in the Communion service â it is a richly complex yet simple sacrament. Is there the possibility that in our desire to keep it âspecialâ we have shrouded it in too much mystery? Yet a mystery is what it is â and a mystery cannot be fully comprehended. Hence the need for faith.
- Bread â the very basics of life
- The Bible records that whole households were baptised and given Christâs teaching on the place of children and importance of caring for them. Accordingly, this implies the inclusion of children.
- Several of the early church Fathers make mention of infant baptism, which at that time would also mean receiving communion. The two rites went together. Often there was (for adults) a preparation time through Lent and then baptism and communion would be administered and celebrated on Easter Day. This would be a bishopâs duty.
- St Augustine of Hippo developed the doctrine of original sin â without it being washed away through baptism, heaven was not assured. So infants were encouraged to be baptised as early as possible. However, with the growth of the church, Dioceses were becoming too large for bishops to travel round freely. So the baptismal rite was divided. The local priest performed the part where water was poured over the infant (or the infant was dipped in it!) and signed the child with the cross. Laying on of hands and anointing with oil was delayed until the bishop's visit. However, receiving Holy Communion was still associated with the water of baptism, not the bishopâs laying on of hands.
- As the Eastern and Western churches developed their own traditions, the Eastern practice was that the priest performed the full baptismal rite, using oils blessed by the bishop. Orthodoxy still continues with this, with the baptised receiving communion from the moment of baptism. Western Christianity has followed the practice of local baptism but laying on of hands by the bishop.
- The continuing pattern was baptism â communion â confirmation, but the growing doctrine of the real presence of Christ in the consecrated communion elements meant that the wine was withdrawn from the laity and sometimes children were denied the bread as well
- Bishops were still not able to travel easily around their Dioceses, so although the recommended age for confirmation was between 1 â 7 years, the chances of a bishop turning up were not great. So more and more of the laity were not getting confirmed. In 1281, Archbishop Peckham was so fed up with this, that he issued a regulation that unless you could give a good reason, those who had not been confirmed should not be able to receive communion. And at the Council of Trent in the 16 th century confirmation was held as necessary for receiving communion. Adults were only to receive communion in one kind, and children had no need to receive communion at all: Finally, this same holy Synod teaches, that little children, who have not attained to the use of reason, are not by any necessity obliged to the sacramental communion of the Eucharist: [Page 143] forasmuch as, having been regenerated by th by the laver of baptism, and being incorporated with Christ, they cannot, at that age, lose the grace which they have already acquired of being the sons of God. Not therefore, however, is antiquity to be condemned, if, in some places, it, at one time, observed that custom; for as those most holy Fathers had a probable cause for what they did in respect of their times, so, assuredly, is it to be believed without controversy, that they did this without any necessity thereof unto salvation
- The Reformation brought a divergence of emphasis, rather than a polarisation of views. The Catholic view, emphasised sacraments as conveyers of Godâs grace. The Protestant view emphasised they were to be administered on evidence of a personal response of faith. Both acknowledge grace and response. Understanding became an element in both communion and confirmation
- Railways meant that Bishops were able to travel more easily. There was no excuse for not getting confirmed â you didnât have to wait years for a bishop to come along. Confirmation became seen as the completion of baptism â and had to be administered before Communion could be received. 20 th century saw the rise in the Parish Eucharist movement. Matins and Evensong had been the normal diet of worship for most Christians. Communion services were not the main service. But the growth of this movement meant they were! So what about the children who appeared at the Communion rail again and again?
- 20 th century saw a growth in the Parish Eucharist movement, making children visible and bringing their place in the community of faith back to the forefront. 1954 â report affirmed the inherited order â baptism â confirmation â communion 1971 â The Ely Report â concluded that baptism is the complete sacramental initiation into Christianity and should be the basis for admittance to communion. However, Synod voted 60:40 not to proceed with a change Some Diocese became âexperimentalâ and started admitting children to communion. 1985 - The Knaresborough Report â recommended that regulations for admitting baptised persons to communion should be drawn up and approved. Synod âtook noteâ but did nothing further 1991 â The House of Bishops brought a report on initiation to Synod. Their motion for early confirmation was accepted, but their request that the experimental Dioceses stop their experiments was rejected.
- 1993 - The three experimental Dioceses reported that a substantial majority of the parishes who had been admitting children to communion were convinced of the positive value of such a practice 1995 â On the Way was a national report that encouraged parishes to review their patterns of initiation. This included considering whether it should be admissible to admit children to communion and reserve confirmation as an adult rite of commitment and the beginning of adult ministry 1996 â The House of Bishops published Guidelines on the admission of children to communion. These were welcomed by Synod. They made clear that each Diocese could make its own decision as to whether to follow them.
- Currently about 39 of the 43 Dioceses allow parishes to admit children to communion and about 10% of parishes have requested permission to do so (slightly more in London). However, many have been following the practice without asking permission! In the Diocese of Exeter, a few parishes have formally requested permission and a few others have proceeded without asking permission. Following the General Synod of February 2006, the Guidelines have become Regulations, bringing them under the Canons of the Church of England (though NOT effecting a change in Canon Law)
- Is grace a gift offered freely by God or a reward for the recipientâs understanding and knowledge?
- PCCs and schools should follow the Diocesan Policy which sets out how to proceed. It includes a draft resolution to proceed (or not), guidance on the preparation courses available, and details of the administrative process that must be followed.