8. The Reformed Creeds are Unanimous on Communion

While this chapter will focus upon the Reformed Creeds, I find it significant that no creed in the history of the church has established paedo-communion. Even though paedo-communionists will appeal to some Bohemian brethren as being paedo-communion, all three Bohemian confessions (see below) are explicitly credo-communion. I know of no exception among the Reformed creeds, but welcome correction if readers are aware of any.

A listing of 51 Reformed Creeds that advocate credo-communion

While our own Westminster Confession of Faith admits that creeds can and do err, and while nothing but Scripture is inerrant, Historical Theology can help to give balance in our debates. As will be pointed out in the next chapter, my view of Historical Theology (God’s providential growth of the church’s understanding of doctrine over time — see Ephesians 4:12-16) makes me reluctant to have as much dogmatism on views that the church has been divided on during the first 1500 years. On the other hand, that same promise of growth in doctrine over time makes me even more reluctant to disagree with the unanimous stance of all Reformed Creeds since the Protestant Reformation. The very fact that so many godly Reformed men rejected paedo-communion ought to at least caution us about jettisoning such an interpretation without solid Scriptural warrant. Here are a few of the Reformed Creeds that I have discovered that hold to credo-communion:

  1. The East Friesland Preacher’s Confession (1528), says, “he must be assured of faith before coming to the Lord’s Supper; otherwise he is an imposter or a scoffer…Whoever does not spiritually by faith eat and drink the body and blood of Christ, that is, whoever in Christ is not filled and satisfied for salvation, eats and drinks the bread and the cup of the Lord, the memorial of His flesh and blood, to His own damnation (1 Cor. 11:27,29)” (Article 30).272
  2. William Farel’s Summary (1529) insists that it must be “understood by all” and “those who came to the table ought to be admonished to aid the poor” and “At the table of our Lord, believers give thanks to God for all the sacrifices that He had commanded…to possess holiness…in memory of our Lord” etc.273
  3. The Bern Synod (1532) has a lengthy discussion of why this is a sacrament for “believers” and says, “The Lord’s Supper is comprehensive of everything that faith handles. The breaking of the bread is no bare ceremony, but a sacramental action in which there is presented to believers the body and blood of Christ Jesus, who died for us.”274
  4. The First Confession of Basel (1534) says that “we confess that Christ is present in His holy Supper to all the truly faithful (truly sacramentally and by the remembrance of faith, which lifts up the mind of men to heaven)” (Article 6).275
  5. The Bohemian Confession (1535) has extended treatment on why we must approach this sacrament with faith and must “Test yourselves, whether you are in the faith” and that “Those who have not gone deep into themselves and considered with what faith and spirit they are coming to this sacrament insult the sacrament and have contempt for this entire ordinance of Christ” (Article 13).276
  6. The Geneva Confession (1536-37) states that “it ought to be distributed in the fellowship of believers, in order that all those who wish to have Jesus for their life may be partakers in it” (Article 16).277
  7. Calvin’s Catechism (1538) states that “no distance can prevent his [Christ’s] power from feeding his believers on himself” and speaks of this meal being intended to bring “assurance of life to our minds” (Catechism 29).278 Of course, no one is surprised by this, since his Institutes oppose paedo-communion.
  8. The Waldensian Confession of Merindol (1543) states, “We believe and confess that our Lord Jesus Christ finally ordained the sacrament of the Supper, which is a giving of thanks and a memorial of the death and passion of Jesus Christ…Whoever believes that Jesus Christ handed over His body and shed His blood for the remission of sins, eats the flesh and drinks the blood…Therefore, let a person examine himself, and with sincere faith and repentance, together with Christian charity, approach the holy table. For otherwise, he will be guilt of the body and blood of the Lord” etc. (“On the Holy Supper”).279
  9. Calvin’s Catechism (1545) has several questions related to the Lord’s Supper. Questions 357-360 require faith, self-examination, and unfeigned love to come to the Table, but do not require perfection.
  10. The Large Emden Catechism (1551) asks in Catechism 247, “Who has the right to receive the sacred Supper?” The answer is, “All faithful Christians, who are sorrowing because of their sin, who…live in true obedience and fear of God, and with true love for their neighbor. The right to receive the supper comes also to those who have been willing to preserve, confess, and defend the teaching of the holy Gospel, bearing the cross of affliction and death, in which it is shown that they are one with us.”280
  11. The Vallerandus Poullain (1551) has an article showing that infants are to be baptized, but under the Lord’s Supper it requires “true faith,” saying, “by the distribution of the broken bread and of the cup of blessing there is a communicating and imparting of the body and blood of Christ to all that communicate with true faith.”281
  12. The Forty-Two Articles of the Church of England (1552-53) state that the Lord’s Supper can be administered “to such as rightly, worthily, and with faith receive the same” (Article 29).282
  13. The Anglican Catechism (1553) states that in the Lord’s Supper “the soul is fed through faith and quickened to the heavenly and godly life.” It goes on to state that “These things come to pass by a certain secret means and lively working of the Spirit, when we believe that Christ has, once for all, given up His body and blood for us to make a sacrifice and most pleasing offering to His heavenly Father. Also when we confess and acknowledge Him to be our only Savior, high bishop, Mediator, and Redeemer, to whom is due all honor and glory.”283
  14. The Guanabara Confession (1558) calls the church to be “receiving the same by faith which is not carnal.”284
  15. The Confession of Marosvásárhely/Vásárhelyi (1559) gives an extended treatment to credo-communion. In this discourse it states that “the benefactions [availed to] believers that Christ is present…since only faith can grasp and understand this…unbelievers do not receive the holy body and holy blood of Christ…Christ does not impart Himself to anyone beyond faith. Consequently, we deny that unbelievers receive the body of Christ Jesus. If someone lacks the spirit of Christ Jesus within himself, he cannot receive the body of Christ Jesus…unbelievers cannot receive His body…The reception of the body of Christ Jesus without faith is useless — so He does not order it. If He does not order it, then He does not want it either.”285
  16. The French Confession (1559) states that the Lord’s Supper “cannot be apprehended but by faith” (Article 36). “Therefore we affirm, that those who bring pure faith, as a clean vessel unto the Holy Supper of the Lord, do indeed receive that which the signs witness there” (Article 37).286
  17. The Lattanzio Ragnoni’s Formulario (1559) states, “therefore, all those who eat the bread and drink the wine in a worthy manner, embracing Jesus Christ with a living faith, partake of His body and of His blood (1 Cor. 11:24-25), truly uniting themselves to Him and being made partakers of all the benefits He bestows.”287
  18. The Waldensian Confession (1560) states, “we affirm that all those who bring to the Holy Table of Jesus Christ a pure faith receive truly, as in a vessel, what the signs witness.”288
  19. The Prussian-Vilnian Discussion (1560) states, “all the godly in the Lord’s Supper eat the true body of Christ and drink His true blood by faith, that likewise our souls eat and drink by faith” (“Concerning the First Article”).289
  20. Theodore Beza’s Confession (1560) states, “But concerning the thing signified (which is Jesus Christ with all His benefits and goodness), we have already declared that the only means to communicate with Him is by true faith. And, therefore, he that does not bring true faith cannot receive Him.”290 “The Supper is the sacrament of the communion of believers with Jesus Christ as well as with one another (1 Cor. 11:20-34)… We ought to come to the Supper to receive in our own persons by faith, the body and blood of our only Savior” (“Of the Supper”).291
  21. The Confession of Spanish-Congregation (1560-61) states that the Lord’s Supper can only be “legitimately administered with true faith… through the bread believers receive the very and true body of the Lord…believers are given the very blood” (Chapter Thirteen, #1). “In the same sacrament we confess that believes receive a firm testimony from God” etc.292
  22. The Belgic Confession (1561) states, “Therefore, no one ought to come to this table without having previously rightly examined himself, lest by eating of this bread and drinking of this cup he eat and drink judgment to himself” (Article 35).293
  23. The Hungarian Confessio Catholica (1562) gives an extended treatment of the Lord’s Supper. It is clearly credo throughout. Here is one sample quote: “The believing elect receive in the promise by faith the sign together with the thing signified, for they possess both the hand and the mouth of body and soul, i.e., faith. Christ is present, the body and blood of Christ and the communion of the real body are present in person in the Supper, but spiritually in the promise and are present through faith to the regenerated soul. They are not present through the bread, in the bread, under the bread, but on account of the promise and in the promise. The flesh of Christ is not communicated bodily to the body, but to the soul spiritually.”294 “Even if we chew His body and blood carnally by our mouth, without the Spirit and faith, it is of no profit. Otherwise Judas, the Jews, and the servants of Pilate who kissed Jesus and touched Him, and were stained with His blood while scourging Him, would have been saved.”295
  24. The Confession of Tarcal (1562) and Torda (1563) states, “And from that it follows that the Lord’s Supper is (1) not for those that cannot examine themselves, either because they have no use of reason, such as infants and the mindless; or because they have been insufficiently instructed in the mysteries of the faith; nor (2) those of whom it is not certain that they are sufficiently Christian, such as those who have not yet made public confession of their faith (Acts 8:37; 10:47). And finally it is not for those that, by judgment of the law of the church, have been sundered from the communion of the church, nor yet have made satisfaction to her (Matt. 18:17; 1 Cor. 5:11).”296
  25. The Thirty-Nine Articles (1562-63) state not only that the only way “whereby the body of Christ is received and eaten in the Supper, is faith” (Article 28), but also affirm that, “The wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as St. Augustine saith) the sacrament of the body and blood of Christ, yet in no wise are they partakers of Christ: but rather, to their condemnation, do eat and drink the sign or sacrament of so great a thing” (Article 29).297
  26. The Heidelberg Catechism (1563) asks in Question 81, “Who are to come to the table of the Lord?” The answer is, “Those who are displeased with themselves for their sins, yet trust that these are forgiven them, and that their remaining infirmity is covered by the suffering and death of Christ; who also desire more and more to strengthen their faith and to amend their life. The impenitent and hypocrites eat and drink judgment to themselves (1 Cor. 10:19–22; 11:28–29).”298
  27. The Synod of Enyedi (1564) stated, “there is no reason to deny that we are nourished spiritually by the body of Christ, since we indeed get unified with Him in one body through faith, thus becoming one with Him.” They ask “what it means to consume the body of Christ by faith in the Lord’s Supper.” Their answer is that “Faith, therefore, is the rope connecting us to Jesus Christ, which raises us upwards, whose anchor lies in heaven, in order to search for Jesus Christ there in God’s glory.”299
  28. The Second Helvetic Confession (1566) gives extended treatment of this subject. Just one sample will be quoted: “But as for him that without faith comes to this holy Table of the Lord, he is made partaker of the sacrament only; but the matter of the sacrament from whence comes life and salvation, he receives not at all and such men do unworthily eat of the Lord’s Table. ‘Now they which do unworthily eat of the Lord’s bread and drink of the Lord’s cup, they are guilty of the body and blood of the Lord, and they eat and drink it to their judgment’ (1 Cor. 11:26–29). For as they do not approach with true faith, they do despite unto the death of Christ, and, therefore, eat and drink condemnation to themselves” (Article 21). 300
  29. The Netherlands Confession (1566) says, “Herein is signified communion in the true life and blood of Jesus Christ; which nourishes believers as a true food of the soul for eternal life; remembering and proclaiming through this the Lord’s death until He returns from heaven.”301
  30. The Documents of the Debrecen Synod (1567) state, “He means that with our bodily mouth, we eat bread; with our spiritual mouth by faith, the body of Christ. St. Paul does not say “whoever eats the body sins against the body”; but he that eats the bread as did Judas, without faith and self-examination, contrary to the body of Christ, will be damned; he eats one thing because it is bread, and sins against another because it is the body of Christ.”302
  31. The Sandomierz Consensus (1570) states, “However, one who comes to the Holy Supper without any repentance or faith surely cannot receive there the saving gifts of the Lord’s body and blood because of his unbelief, even though Christ truly and without deceit offers him His gifts; just as in the word, so also in the sacrament. There are also such regarding whom the apostle of God wrote that they unworthily eat of the bread of the Lord and unworthily drink from His cup. Therefore they become guilty of [sinning against] the Lord’s body and blood, and they eat and drink for judgment and condemnation because they do not recognize and do not notice in themselves the Lord’s body given over to death for the redemption and salvation of the whole world.”303
  32. The Bohemian Confession (1573) states, “Thus therefore according to this commandment, the body and blood of our Lord Jesus Christ must be distributed only and received jointly by faithful or believing Christians.”304
  33. The Bohemian Confession (1575/1609) states, “For this reason, we receive the sacrament of the body and blood of our Lord Jesus Christ spiritually and substantially with faith and with the mouth.”305
  34. The Confession of Frederick III (1577) states, “And finally, since that communion with Christ and all His benefits and blessings (that is righteousness and eternal life) could not have been merited in any other way than through the death of Christ on the cross, and cannot be experienced except by way of true faith, wrought by the Holy Ghost in our hearts, it is certain that neither the use of the sacrament nor any other internal or external activity can make us partakers of Christ Himself and His benefits ex opere operato (that is, by virtue of the working it is done); but rather, the holy sacraments are divine signs and seals and are thus external instruments of the Holy Ghost whereby He strengthens our faith, leading us and pointing us to the only sacrifice of Christ made on the cross for us. There can be no different communion with Christ when we believe the visible word, or the promise of the sacrament, as when we believe and experience the preached and audible word of the gospel. This means that even though the visible signs can be abused by the ungodly and unbelievers to their damnation, the invisible heavenly gifts and benefits, as they are presented to our faith, can only be and remain the portion of believers.”306
  35. Craig’s Catechism (1581) has several credo-communion statements. One will suffice: “Q. How does He offer His body and blood? A. By our own lively faith alone.”307
  36. The Bremen Consensus (1595) states, “But the invisible, heavenly gift (namely, the body and blood of Christ) is truly engaged as the meat and drink of the soul, is laid hold on by us through faith and received. It is only by faith that the merit and power of Christ are known and received.”308
  37. The Second Confession of London-Amsterdam (1596) states, “And that all of the church that are of years (Matt. 26:26–27; 1 Cor. 11:28; 10:3–4, 16–17; Acts 2:42; 20:7–8) and able to examine themselves communicate also in the Lord’s Supper, both men and women (Gal. 3:28; Acts 2:42; 1:14; 1 Cor. 12:13), and in both kinds (Matt. 26:26–27; 1 Cor. 10:3–4, 16; 11:23–29), bread and wine.”309
  38. The Staffort’s Book (1599) states, “For the mere, physical eating of the body of Christ which they assert, cannot save them, because, as they imagine, Judas had also received with his mouth the body and blood of Christ (which in our day all the godless and unbelieving also do), but he was not saved thereby. If one should now be saved and receive eternal life, he must with true faith eat Christ’s body and drink His blood.”310
  39. The Hessian Catechism (1607) states, “Who, then, receives such a sacrament worthily? Fasting and preparing oneself bodily is a fine outward discipline; however, he is rightly worthy and well prepared, who has faith on these words: “Given and poured out for you for the forgiveness of sins.” However, whoever does not believe these words or doubts by it, he is unworthy and careless; then the words “for you” call for hearts that believe vainly.”311
  40. The Confession of the Heidelberg Theologians (1607) says about the Lord’s Supper: “Therefore, take hold of this by a true faith. And when you place the holy tokens of my body and blood in your mouth, eating and drinking them, you should likewise embrace my crucified body and shed blood in your heart.”312
  41. The Confession of the Evangelical Church in Germany (1614) states that the Lord’s Supper is a “memorial” “for all believers.” “So we are assured and strengthened in our faith through the Lord’s Supper that truly the Son of God died for us and earned eternal life for us by His death. Which faith is the true eating and drinking of the body and blood of Christ that work to our blessedness. For whoever eats and drinks Christ’s body and blood, that is, whoever locks this comfort firmly in his heart and refreshes and edifies himself in that Christ gave His body for him by His death, that man (one) will no longer hunger or thirst, but will enter eternal life after this life.”313
  42. The Confession of John Sigismund (1614) is thoroughly credo in its approach to communion, saying that “it must be by faith that His holy flesh and blood are savingly fed upon…because that word ‘for you’ requires only that we have believing hearts. Likewise, he elsewhere says that although the sacrament is an actual meal, yet he who does not in his heart receive it with faith obtains no benefit, because it constitutes no one a believer, but rather demands that he be already pious and believing.”314
  43. The Irish Articles (1615) state, “But in the inward and spiritual part, the same body and blood is really and substantially presented unto all those who have grace to receive the Son of God, even to all those that believe in His name. And unto such as in this manner do worthily and with faith repair unto the Lord’s Table, the body and blood of Christ is not only signified and offered, but also truly exhibited and communicated.”315
  44. The Scottish Confession (1616) distinguishes between “communicants” and those who are not, stating, “We believe that the Lord’s Supper is to be given to all communicants under the elements of bread and wine, according to Christ’s institution.”316
  45. The Colloquy of Thorn (1645) states, “For although we receive the earthly things with our bodily mouth, so in the faith of our hearts, we receive it as the actual instrument, the heavenly thing, according to that old verse: “That which the teeth chew is only enjoyed by the body; but the soul enjoys that which it apprehends in faith” (German: Was die Zähne zerkaun, nur das wird leiblich genossen; Aber die Seele geniesst, was sie im Glauben ergreift. Latin: Ventrem, quod terminus, mentem, quod credimus, intrat; lit., “We chew that which enters the stomach and believe that which enters the mind”). So by means of this faith, not only our spirits, but also our bodies themselves, are united and bound to the body of Christ through His Spirit in the hope of the resurrection and of eternal life.”317
  46. The Westminster Confession (1646) only serves communion to “communicants” (29:3) and states, “Although ignorant and wicked men receive the outward elements in this sacrament; yet, they receive not the thing signified thereby; but, by their unworthy coming thereunto, are guilty of the body and blood of the Lord, to their own damnation. Wherefore, all ignorant and ungodly persons, as they are unfit to enjoy communion with Him, so are they unworthy of the Lord’s table; and cannot, without great sin against Christ, while they remain such, partake of these holy mysteries (1 Cor. 11:27–29; 2 Cor. 6:14–16), or be admitted thereunto (1 Cor. 5:6–7,13; 2 Thes. 3:6,14–15; Matt. 7:6).” (29:8)318
  47. The Westminster Larger Catechism (1647) gives conditions for coming to the table (Question 171), with faith being one of those conditions. Question 173 asks, “May any who profess the faith, and desire to come to the Lord’s supper, be kept from it?” and the answer is, “Such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord’s supper, may and ought to be kept from that sacrament, by the power which Christ hath left in his church (1 Cor. 11:27–34; Matt. 7:6; 1 Cor. 5; Jude 23; 1 Tim. 5:22), until they receive instruction, and manifest their reformation (2 Cor. 2:7).”319 Question 174 speaks of the means of worthy participation.
  48. The Westminster Shorter Catechism (1647) states, “It is required of them that would worthily partake of the Lord’s supper, that they examine themselves of their knowledge to discern the Lord’s body (1 Cor. 11:28–29), of their faith to feed upon him (2 Cor. 13:5), of their repentance (1 Cor. 11:31), love (1 Cor. 10:16–17), and new obedience (1 Cor. 5:7–8); lest, coming unworthily, they eat and drink judgment to themselves (1 Cor. 11:28–29).”320
  49. The Waldensian Confession (1655) states, “That He has instituted that of the Holy Supper or Eucharist for the nourishing of our soul, in order that by a true and living faith by the incomprehensible power of the Holy Spirit, eating effectively His flesh, and drinking His blood, and uniting us most intimately and inseparably to Christ, in whom and by whom we have spiritual and eternal life…that in certain faith we partake of His body and His blood.”321
  50. The Savoy Declaration (1558) is similar to the Westminster Confession. It states, “VII. Worthy receivers outwardly partaking of the visible elements in this sacrament, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of His death; the body and blood of Christ being then not corporally or carnally in, with, or under the bread or wine; yet as really, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses. VIII. All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord’s Table, and cannot without great sin against Him, while they remain such, partake of these holy mysteries, or be admitted thereunto; yea whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.”322
  51. The Waldensian Confession (1662) states, “That He ordained the Holy Supper or Eucharist to nourish our souls in such a way that, through a true and living faith, by the incomprehensible work of the Holy Spirit, really eating His flesh and drinking His blood, in Christ we have spiritual and everlasting life, being tightly and inseparably united to Him.”323

Obviously the various Reformed Baptist confessions would require a profession of faith before partaking. The above shows that the universal position of the Reformed churches has been credo-communion, although scattered individuals may not have concurred.

Areas of the Westminster Standards that one should take exception to if he does not hold to credo-communion

WCF 27.3 says that grace is not conferred by any power in the sacrament itself (even when it is rightly used). Rather, it depends on the work of the Spirit to bring the benefits to worthy receivers. The definition of worthy receivers is plain elsewhere in the standards.

WCF 29.7 also says “worthy receivers.” Worthy receivers cannot be ignorant or in flagrant sin, according to other parts of the Westminster Standards. In the same section, it also says “[Christ is] really, but spiritually, present to the faith of believers in that ordinance.” This implies that He is not present to those who have no faith.

WCF 29.8 says that ignorant and wicked men do not receive the thing signified. Paedo-communion must assume the opposite since infants are ignorant of what the Sacrament means.324 In the same section, it also says that all ignorant persons are unfit to enjoy communion with Him, and they are not to be admitted to the Table.

WLC 168: Every section of this answer argues against paedo-communion. 1. To “worthily communicate” rules out infants. 2. To “have their union and communion with him confirmed” means that their union and communion preceded participation. 3. To “testify and renew their thankfulness” implies an active thanksgiving, which is not possible for an infant. 4. “Mutual love and fellowship” is also active and requires some degree of knowledge.

WLC 169: This interprets 1 Corinthians 11:24 in an active remembering sense when it says “in thankful remembrance.” In contrast, paedo-communioninists frequently argue that the Supper stands as a memorial and does not require any active remembrance for infants.

WLC 170: This question states that the body and blood of Christ are “spiritually present to the faith of the receiver.” It also mentions “worthily participate” again, and says that the body and blood of Christ are not present to those with no faith. Can an infant perform this duty: “while by faith they receive and apply unto themselves Christ crucified, and all the benefits of his death”?

WLC 171: Every aspect of this catechism is applied to all who eat — to “they that receive the sacrament of the Lord’s Supper.” It is not possible to fail to take an exception to this by saying that it is only intended for adult observers.

WLC 173: The ignorant are barred from the Table. It is important to note that ignorance is quite a separate category from “scandalous.” I have witnessed some paedo-communionists argue that this is a hendiadys: “ignorant scandalousness,” but a hendiadys should be connected with the word “and,” not the word “or.”

WLC 174: There are fifteen actions in this paragraph that are required of “them that receive the sacrament of the Lord’s supper.” In other words, all participants must be able to do these 15 things. Infants cannot.

WLC 175: There are twelve duties required after having taken the sacrament. These duties are required of all who partake. None of these can be performed by an infant.

WLC 177: The Lord’s Supper is to be served “only to such as are of years and ability to examine themselves.”

WSC 96-97: The “worthy partakers” are defined by a number of things that infants lack.

Up next

9. Intersection of Other Doctrines with Communion