Fencing the Table

[Pete Williamson]

For most of my life, I have been in churches that have practiced some form of open communion - in other words, there was very little said about who could or couldn't take communion, except for the admonition to search your hearts and confess your sins lest you take communion in an unworthy manner with all the attendant consequences.

As I continue along the path to the PCA, one area of struggle for me has been how to effectively fence the table. First, how do you do it? Is it something that the minister says from the front just prior? Are people somehow screened in advance or at the table when they come to receive? If so, what does that screening look like?

 

[Ask Mr. Religion]

From the PCA perspective see:
http://www.pcahistory.org/pca/2-294.html

 

[Edward]

AMR has pointed you to an excellent resource for the PCA (I'd recommend that you look at the table of contents for the Position Papers so you know what is out there, and skim as many of them as you can).

Generally I've seen the fencing placed at BCO 58-4 either right before or right after the pastor opens the table to professing Christians who are not members of that congregation, and invoking 1 Cor 11:27 - 28, and sometimes continuing a bit beyond that. (Note the general reference to 1 Cor 11 in BCO 58-4 (a).) Frequently the pastor at 58-4 will just go 1 Cor 11:23-29.

Since one week's notice is needed for the Communion service (BCO 58-3), the congregation should be called to self examination and confession at that time.

 

[Guido's Brother]

Pete,

You might find this interesting: Presbyterianism and Admission to the Lord's Supper

 

[Ed Walsh]

First, how do you do it? Is it something that the minister says from the front just prior? Are people somehow screened in advance or at the table when they come to receive? If so, what does that screening look like?

Here’s a list of resources mostly from nineteenth-century Reformed Presbyterian writers.
https://goo.gl/7cyu3S

There is one about half way down the page called Debarring and Inviting Service.-1871- by Samuel Bowden that takes Debarring pretty seriously by going through the ten commandments one by one.

I’m not sure what I think of it, but you should know this kind of teaching was out there at least once upon a time.

 

[Edward]

There is one about half way down the page called Debarring and Inviting Service.-1871- by Samuel Bowden that takes Debarring pretty seriously by going through the ten commandments one by one.

I'd be more than a bit surprised to see that practiced in PNW Presbytery. Which is probably about as far as I should go in that direction or I'll get the thread shut down.

 

[MW]

You might find this interesting: Presbyterianism and Admission to the Lord's Supper

That is interesting. I hope you enjoy your explorations through Australian Presbyterian history.

The booklet you mention, "Concerning Close Communion," is reflective of a tradition in the Reformed Presbyterian Church in which they considered themselves to be separate from the "communion" of other churches and raised a testimony against them. Other Presbyterians have maintained that there are degrees of separation, and that one can be in a state of secession from church judicatories without separating from the "catholic communion" of the church. In this case the communion would be conducted on the principle of catholic church unity and would be open to people of other reformed denominations in good standing with their church. It is "open" in that sense, but still "restricted" to church members.

 

[Peairtach]

Fencing is just to pont out the kinds of presumptuous unrepentant sins that would normally lead to debarring from the Table. It is not making comment that anyone who has sinned in this way or has currently fallen into such a state of sinfulness is necessarily unconverted, just that if they are in such unrepentant sins the Table is not currently for them.

It's particularly a warning for visitors to the congregation from other churches of whom the minister/session are not aware of their situation spiritually and morally.

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[Pete Williamson]

I'd be more than a bit surprised to see that practiced in PNW Presbytery. Which is probably about as far as I should go in that direction or I'll get the thread shut down.

Since that's the presbytery I'm hoping to join, I'd appreciate any insight you might have on this. Feel free to pm me.

 

[TylerRay]

In our church, the Table is fenced in three ways: first, only those who have met privately with the Session in order to give testimony to the saving grace of Christ are admitted; second, we hold a preparatory service on Saturday evening to aid in our self-examination before coming to the Table; third, the pastor warns the congregation before inviting them to the Table at the time of the observance itself.

Actually, our use of an actual table in communion serves as a kind of fencing in itself--those who have not been admitted do not so much as have the elements passed by them; they all remain in their pews.

 

[Ask Mr. Religion]

Actually, our use of an actual table in communion serves as a kind of fencing in itself--those who have not been admitted do not so much as have the elements passed by them; they all remain in their pews.

I wonder how common a practice like this is, given how it shines a light on those not participating and may lead to scandalous murmuring.

 

[TylerRay]

I wonder how common a practice like this is, given how it shines a light on those not participating and may lead to scandalous murmuring.

It is the practice in all of the churches in my denomination, as well as all of the "old school" Scottish denominations. It is also the practice in the Presbyterian Reformed Church. I know of a few American congregations in other denominations that sit around a table, but not many.

I can't speak to practice of those in the Dutch tradition.

It is worth noting that the practice is described in the Westminster Directory for Publick Worship:

After this exhortation, warning, and invitation, the table being before decently covered, and so conveniently placed, that the communicants may orderly sit about it, or at it, the minister is to begin the action with sanctifying and blessing the elements of bread and wine set before him, (the bread in comely and convenient vessels, so prepared, that, being broken by him, and given, it may be distributed amongst the communicants; the wine also in large cups,) having first, in a few words, shewed that those elements, otherwise common, are now set apart and sanctified to this holy use, by the word of institution and prayer.

 

[Jake]

I wonder how common a practice like this is, given how it shines a light on those not participating and may lead to scandalous murmuring.

It seems to be the "default" mode suggested by the PCA Book of Church Order. Sitting in the pews is parenthetical.

58-5: The table, on which the elements are placed, being decently covered, and furnished with bread and wine, and the communicants orderly and gravely sitting around it (or in their seats before it), the elders in a convenient place together, the minister should then set the elements apart by prayer and thanksgiving. http://www.pcaac.org/wp-content/upl...rint-for-web-bookmarks-links-rev.-10-5-16.pdf

 

[Ask Mr. Religion]

The "seats before it" sometimes seem to mean in the pews themselves from what I have seen in the 3-4 other PCA churches I have visited in the past, with the elements being passed along the pews by the elders.

 

[Peairtach]

I wonder how common a practice like this is, given how it shines a light on those not participating and may lead to scandalous murmuring.

There's no need for it to lead to scandalous murmuring. Some of those who don't go to the Table are children and young people and adults who've never professed. In recent years we had a man who was debarred from the Table for six months and who sat at the back of the church during communion services. There was no - or little - gossip or murmuring in connection with that case and he was restored to full fellowship after six months.

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[Ask Mr. Religion]

There's no need for it to lead to scandalous murmuring. Some of those who don't go to the Table are children and young people and adults who've never professed. In recent years we had a man who was debarred from the Table for six months and who sat at the back of the church during communion services. There was no - or little - gossip or murmuring in connection with that case and he was restored to full fellowship after six months.

I agree of course. There should be nothing untoward at all about the practice.

 

[Ryan J. Ross]

I've become increasing disappointed with the fencing.

The word evangelical church has replaced "marks," such as discipline. "Reformed" is almost always left out. The elders pass the elements and allow men and women to take the elements directly from their hand, even if they have not met with the session and/or are visitors, etc.

It is a de facto "this is for those who confess Christ for their sins and should know they eat and drink judgment, if not. But most don't even understand the implications.

It's a very sad state of affairs, even in my own church, especially when the explanations sound more Zwinglian than Calvinist.


MA, History
PhD, candidate
M.Div, in progress

WCF, WLC, and WSC

OPC, member in good standing

 

[Guido's Brother]

The word evangelical church has replaced "marks," such as discipline. "Reformed" is almost always left out. The elders pass the elements and allow men and women to take the elements directly from their hand, even if they have not met with the session and/or are visitors, etc.

Ryan,

I'm disappointed to hear that. If that's true of your (OPC) church, perhaps you need to remind your session of the OPC's agreement with the Canadian Reformed Churches. They might be unfamiliar with it. It can be found here.

 

[Andrew P.C.]

I've become increasing disappointed with the fencing.

The word evangelical church has replaced "marks," such as discipline. "Reformed" is almost always left out. The elders pass the elements and allow men and women to take the elements directly from their hand, even if they have not met with the session and/or are visitors, etc.

It is a de facto "this is for those who confess Christ for their sins and should know they eat and drink judgment, if not. But most don't even understand the implications.

It's a very sad state of affairs, even in my own church, especially when the explanations sound more Zwinglian than Calvinist.


MA, History
PhD, candidate
M.Div, in progress

WCF, WLC, and WSC

OPC, member in good standing

Unfortunately, this is not uncommon in many OPC churches over this way as well.

 

[Andrew P.C.]

Id recommend these sections of Arron's Rod Blossoming:

1. Book Three Chapter 7

2. Book Three Chapter 10

3. Book Three Chapter 11

4. Book Three Chapter 15

5. Book Three Chapter 16

6. Book Three Chapter 17

 

[RTaron]

"Inasmuch as the purpose of Christ's death is to deliver us from our sins, no one should approach the Lord's table who is indifferent to repentance and to the pursuit of holy living. As at the Reformation, a caution is duly sounded at the administration of the Supper, forbidding any to partake who are living in contempt of God's law. In this way, the table is verbally fenced off against profanation."
From the Westminster Presbyterian. http://www.westminsterconfession.org/identity/the-communion-season.php

 

[Grant Van Leuven]

We refer to our practice as "Session Controlled Communion" and have the following in our bulletin every week (and I read it when there are visitors):

TONIGHT: THE WEEKLY LORD’S SUPPER: Communicant Members of PECA partake after every evening service. Visitors who are baptized and covenanted communicant members participating in good standing within an evangelical church may partake after first visiting with the elders to share about their faith, fellowship, and understanding of the Lord’s Supper. Elders are available to meet following morning worship or before evening worship upon request.​

We have interviewed visitors and allowed them to partake and probably have been more liberal than we should be at times, but it is a relatively new practice for the church. But we are consistent on not serving if there is no request for a meeting (but encourage them to stay, hoping it will make them hungry to partake in the future). I would't mind requiring a letter of recommendation from a home church (something like conventicle coins) to help us confirm especially a valid church membership. We have weekly communion. During the Lord's Supper service, I do reiterate when there are visitors they may not participate if they haven't met with us to confirm what is in the bulletin.

​

As a courtesy for potential visitors visiting our website in advance we also try to highlight this expectation so there are no surprises by mentioning this policy and practice in similar form on our homepage and our services page on our website. We have not gotten more specific with "Reformed", etc., but probably will need to review some of these things per what has been written by others above and we learn as we go.

Here are some helpful resources we found to list on our website on this topic by the Free Presbyterian Church of Scotland:

• "Restricted Communion"
• "Why Do the Minister and Elders Interview Intending Communicants?"

 

[Guido's Brother]

We refer to our practice as "Session Controlled Communion" and have the following in our bulletin every week (and I read it when there are visitors):

TONIGHT: THE WEEKLY LORD’S SUPPER: Communicant Members of PECA partake after every evening service. Visitors who are baptized and covenanted communicant members participating in good standing within an evangelical church may partake after first visiting with the elders to share about their faith, fellowship, and understanding of the Lord’s Supper. Elders are available to meet following morning worship or before evening worship upon request.​

Grant,

Thanks for sharing that. This is the announcement that we place in our bulletin when we celebrate the Lord's Supper (every three months):


To Our Visitors and Guests: Our Supervised Lord’s Supper Celebration Policy

Welcome! We’re glad that you’re with us this Lord’s Day! You will notice that today we are celebrating the sacrament of the Lord’s Supper. We want to briefly explain to you our policy regarding who may partake of this sacrament at the Free Reformed Church of Launceston.

We believe that the Lord’s Supper is a celebration for and by the local congregation as body of our Lord Jesus Christ. Our official policy is that normally only those guests are admitted who are members of a Free Reformed church or a sister church and have made public profession of the Reformed faith and lead a godly life. As a rule, the status of these guests is articulated in an “attestation” [testimony] issued by the elders of the church in which this guest is a member. Such a written attestation assists the elders of the church in their supervision over the table of our Lord. It is the responsibility of the local elders to keep the celebration of the Lord’s Supper holy. They are called to be sure these guests are true believers who are faithful in their adherence to the Reformed faith and walking a godly life. The elders are the shepherds of God’s flock and they have a responsibility to protect the flock from the judgment that would fall on the whole congregation if the table would be profaned (see 1 Pet. 5:2 and 1 Cor. 11:27-32).

Please understand that with this policy, we make no judgment on your personal faith or relationship with Christ. We understand that it is somewhat unusual in the broader Christian context, yet we believe that it is biblical and what is biblical is best for our congregation. Moreover, we may be assured that by hearing the Word and watching the celebration of this sacrament, you will still be edified through the working of the Holy Spirit. Our Lord Jesus gave the sacraments as visible signs and seals for the strengthening of our faith as we focus our faith on the sacrifice of Christ on the cross as the only ground of our salvation. May its observance direct you to seek your life outside of yourself in Christ, for the forgiveness of your sins and everlasting life. May the Lord bless your attendance at our service!

If you have any questions about this policy, please speak to one of our elders or our pastor.

 

[Ask Mr. Religion]

On session-controlled communion see also:

https://www.puritanboard.com/threads/session-controlled-communion.59790/

https://www.puritanboard.com/threads/session-controlled-communion-1st-corninthians-11.35257/

 

[VRH]

Since that's the presbytery I'm hoping to join, I'd appreciate any insight you might have on this. Feel free to pm me.

I serve in a PCA congregation where we practise Session-controlled communion. We have found that there is generally a very cold reception in the PCA to Session-controlled communion. Nevertheless, the PCA BCO is explicit in leaving this to the discretion of the Session as one of two approved methods of properly fencing the table. Here is the relevant portion of the PCA BCO, at 58-4.

Since, by our Lord's appointment, this Sacrament sets forth the Communion of Saints, the minister, at the discretion of the Session, before the observance begins, may either invite all those who profess the true religion, and are communicants in good standing in any evangelical church, to participate in the ordinance; or may invite those who have been approved by the Session, after having given indication of their desire to participate. It is proper also to give a special invitation to non-communicants to remain during the service.
​

 

[Grant Van Leuven]

Grant,

Thanks for sharing that. This is the announcement that we place in our bulletin when we celebrate the Lord's Supper (every three months):


To Our Visitors and Guests: Our Supervised Lord’s Supper Celebration Policy

Welcome! We’re glad that you’re with us this Lord’s Day! You will notice that today we are celebrating the sacrament of the Lord’s Supper. We want to briefly explain to you our policy regarding who may partake of this sacrament at the Free Reformed Church of Launceston.

We believe that the Lord’s Supper is a celebration for and by the local congregation as body of our Lord Jesus Christ. Our official policy is that normally only those guests are admitted who are members of a Free Reformed church or a sister church and have made public profession of the Reformed faith and lead a godly life. As a rule, the status of these guests is articulated in an “attestation” [testimony] issued by the elders of the church in which this guest is a member. Such a written attestation assists the elders of the church in their supervision over the table of our Lord. It is the responsibility of the local elders to keep the celebration of the Lord’s Supper holy. They are called to be sure these guests are true believers who are faithful in their adherence to the Reformed faith and walking a godly life. The elders are the shepherds of God’s flock and they have a responsibility to protect the flock from the judgment that would fall on the whole congregation if the table would be profaned (see 1 Pet. 5:2 and 1 Cor. 11:27-32).

Please understand that with this policy, we make no judgment on your personal faith or relationship with Christ. We understand that it is somewhat unusual in the broader Christian context, yet we believe that it is biblical and what is biblical is best for our congregation. Moreover, we may be assured that by hearing the Word and watching the celebration of this sacrament, you will still be edified through the working of the Holy Spirit. Our Lord Jesus gave the sacraments as visible signs and seals for the strengthening of our faith as we focus our faith on the sacrifice of Christ on the cross as the only ground of our salvation. May its observance direct you to seek your life outside of yourself in Christ, for the forgiveness of your sins and everlasting life. May the Lord bless your attendance at our service!

If you have any questions about this policy, please speak to one of our elders or our pastor.

Thank you. This is very helpful to hold on to for future reference when we review how to do things better. I really appreciate this thread and these posts because they are an encouragement with practicing our policy knowing we are not alone (can feel like it) with lots of ideas of how to try and be best stewards of the various issues we need to navigate through.

 

[alexandermsmith]

My denomination practices restricted communion: "Restricted communion however, differs from all these in examining applicants as to their doctrine, faith and life as well as experience. Here the majority of elders on the interviewing session must have clear knowledge and evidence of the person’s life in order to admit them to the Table. This also applies to admitting visitors on the basis of open communion. Faithful inquiry is necessary rather than simply ascertaining whether someone is a member of an evangelical church."

We observe communion seasons, beginning on Thursday with two services every day and concluding on Monday. Those wishing to communicate, and who have been before the Session, receive tokens on the Saturday. When the sacrament is being administered communicants go forward to the table (a pew prepared as a table). The separation in the body this entails is a sign of the final separation that will happen on judgment day and (one would hope) a spur to those not communicating to think seriously about their eternal destiny. Here's an article explaining our practice:

http://www.fpchurch.org.uk/about-us...-and-elders-interview-intending-communicants/