# Biblical evidence for seasonal communion



## au5t1n (Dec 11, 2010)

What biblical evidence can be offered that the apostolic church may have observed or did observe communion seasonally, i.e. infrequently?


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## ADKing (Dec 11, 2010)

From John Courtas: The Frequency of the Lord's Supper (the whole work--available from SWRB--is worthy of attention)

"Another text…is Acts 20.7. And upon the first day of the week, when the disciples came together to break bread, Paul preached &c—This portion of Scripture, according to our translation, seems to make the most for his purpose, as if their coming together on the first day of the week to break bread, had been the regular practice in that congregation, like a thing coming round in a settled order and course, which everybody knows of—But the text in the original is exceedingly different, and translated as it ought to be, gives a very different idea of the matter. In the original it reads And upon the first day of the week, the disciples having been collected together to break bread, Paul preached &c—Here it is proper for me to observe, that it is not the signification of the word collected, but the time in which it is placed in the original, upon which I lay the chief stress. If the word had been put in the present time, so as to make the text run thus: And upon the first day of the week, the disciples being collected together &c the import would have been considerably different; but the time in which the word in the original is placed admits of no other translation than, having been collected—I therefore observe, that as the word collected necessarily implies agency, so the time in which it is put, having been, implies, or gives us an idea, that it was on account of some special occasion, for which they were collected, as well as a special purpose, viz. to break bread. The disciples at Troas hearing of Paul’s intention to be there, by seven brethren he had sent down some few days before him, we may readily suppose, they embraced the favorable opportunity of Paul’s presence and administration to celebrate the communion on the ensuing Sabbath; and therefore they used means to inform the congregation. 

This properly explains the reason of using the terms having been collected; for it is manifest, that such terms neither would, nor could with any propriety have been used, in reference to a thing, that every person knew of, and would of course attend without any warning or collecting; such as the preaching of the word, on the first day of the week. Every person knew that it was usual and customary. It is therefore plain, that these Christians had no such settled order among them of celebrating the communion every Sabbath, otherwise they had no more need of warning and collecting for that purpose, than they had to hear the gospel preached, where there was a preaching elder stationed. I observe here, that breaking of bread being the ostensible purpose for which the church at Troas were warned, likewise points out unto us, very forcibly, that they were impressed with a sense, that special preparation was necessary, otherwise why warn them at all; they would have come together on the first day of the week at any rate, to hear the word. On the other hand, if they would have come together on the first day of the week to hear the word, then where was the sense of warning the church of a purpose to break bread, if breaking of bread had regularly accompanied the preaching of the word in a settled order and course, as was already noticed. I think it likewise merits our particular observation, that in all places where churches had been formerly planted, we have no account of the apostle Paul’s breaking bread when preaching in any of them, but in this one instance. In Acts 16.13, there seems to be a full account of his whole public exercise on the Sabbath without any such enjoyment by the church."


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## KMK (Dec 11, 2010)

By 'seasonally' and 'infrequently' do you mean any span of time greater than seven days?


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## au5t1n (Dec 11, 2010)

KMK said:


> By 'seasonally' and 'infrequently' do you mean any span of time greater than seven days?


 
While I had in mind something like the seasonal (four times a year) practice of many Presbyterian and Baptist congregations historically, anything which indicates that communion was not the norm for a Lord's day service would be helpful towards that end.


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## 21st Century Calvinist (Dec 11, 2010)

There is no evidence in the Bible that the Apostolic church ever practiced a seasonal celebration of the Lord's Supper. If there was then it was not very nice of that Calvin chap to advocate weekly communion (Inst. 4.17.43,44,46) nor indeed was it kind of those Westminster Divines to fail to direct us to celebrate the Sacrament every season. (WCF:29, DPW)
As far as I can remember Knox's Liturgy recommended a monthly celebration in the cities and a quarterly celebration in the rural areas. (Someone correct me if I am wrong on this point!) For centuries the Scottish Presbyterian congregations celebrated a twice yearly celebration of the Sacrament. This was done not because of biblical interpretation but primarily due to circumstances. There was a shortage of pastors. Over time what was done out of expediency came to be regarded as the best practice. However, it was always expected that people would travel to communion services in neighboring parishes. And indeed people did until very recently. So the average church member may well have received communion more than 4 times per year. I think in the Western Isles and some parts of the Highlands folks in the FP Church, FCC and FCS still do. However, our lives in the 21st Century are very different from our forefathers. 
The evidence of the NT seems to point to a weekly celebration of the Sacrament. However, if that is not your preference take comfort in the fact that nowhere does the NT prescribe the frequency of communion. Personally, I welcome the opportunity to gather with the saints around the Table every Lord's Day and to feast upon Christ at His Holy Table.


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## au5t1n (Dec 11, 2010)

I have always thought the evidence pointed that way too, but I know there are folks who practice it less frequently because they are convinced by Scripture, and I am interested in what evidence may be brought forth for this practice. The interpretation of Acts 20:7 that was quoted above is one example of the sort of evidence I was looking for. Is there more?


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## Wayne (Dec 11, 2010)

Not taking sides in this debate, but I do remember seeing in the RCUS denominational magazine an article arguing for seasonal observation. Perhaps I can relocate the article next week.

Also, a quick Google search turns up this by Dr. F.N. Lee:
Quarterly Communion at Biblical Seasons Annually


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## au5t1n (Dec 12, 2010)

Wayne said:


> Not taking sides in this debate, but I do remember seeing in the RCUS denominational magazine an article arguing for seasonal observation. Perhaps I can relocate the article next week.
> 
> Also, a quick Google search turns up this by Dr. F.N. Lee:
> Quarterly Communion at Biblical Seasons Annually


 
Thanks, Mr. Sparkman, that's very helpful. I love this line from the article: "The First General Assembly of the Presbyterian New Testament Church, meeting in Jerusalem around 49 A.D...."


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## MW (Dec 12, 2010)

austinww said:


> While I had in mind something like the seasonal (four times a year) practice of many Presbyterian and Baptist congregations historically, anything which indicates that communion was not the norm for a Lord's day service would be helpful towards that end.


 
If it were the norm for "a Lord's day service," then those who only administer the sacrament on one Lord's day service out of two would be chargeable with infrequent communion. They would only be celebrating the sacrament 50% of the ideal time they themselves have imposed for its frequent celebration.

Let's remove the word "infrequent" from the discussion and I'm sure the atmosphere will be alot more congenial for discussion.


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## au5t1n (Dec 12, 2010)

armourbearer said:


> austinww said:
> 
> 
> > While I had in mind something like the seasonal (four times a year) practice of many Presbyterian and Baptist congregations historically, anything which indicates that communion was not the norm for a Lord's day service would be helpful towards that end.
> ...


 
Did the NT church have more than one service per Lord's day?


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## JBaldwin (Dec 12, 2010)

Along these lines, I was told by an acquaintance (a reformed pastor) that one of the reasons why some of the Scottish Presbyterian churches practiced communion only once a quarter or twice a year was due to the fact that they could not afford the wine and bread. Apparently, they would eat so much of the bread and wine at the time of the Lord's supper, it was getting too costly for the congregations. If this is true, can anyone verify it?


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## MW (Dec 12, 2010)

austinww said:


> Did the NT church have more than one service per Lord's day?


 
Like the frequency of communion question, we have no precept or precedent set down to that effect. But it is irrelevant to the point. The person who believes communion is the norm for a Lord's day service is obliged by his own conviction to celebrate communion each Lord's service, else he is not following his own norm.


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## au5t1n (Dec 12, 2010)

armourbearer said:


> austinww said:
> 
> 
> > Did the NT church have more than one service per Lord's day?
> ...


 
Granted. Putting aside for a moment the consistency or inconsistency of modern churches which hold to the necessity of weekly communion, do you believe a biblical case can be effectively made that the NT church probably observed communion on more of a seasonal basis?


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## MW (Dec 12, 2010)

austinww said:


> Putting aside for a moment the consistency or inconsistency of modern churches which hold to the necessity of weekly communion, do you believe a biblical case can be effectively made that the NT church probably observed communion on more of a seasonal basis?


 
I maintain that without biblical precept or precedent we are obliged to acknowledge "frequency" as a circumstance of worship. In Acts 20 we see lengthened preaching both preceding and following the breaking of bread. If that is accepted as a working model of a communion service, and the primacy of preaching the Word is upheld, then Christian prudence dictates that such a communion service should be as frequent as the people can be gathered together to participate in it. Whenever they are gathered together for such an occasion it is fitting to call that time the communion season.


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## au5t1n (Dec 12, 2010)

armourbearer said:


> austinww said:
> 
> 
> > Putting aside for a moment the consistency or inconsistency of modern churches which hold to the necessity of weekly communion, do you believe a biblical case can be effectively made that the NT church probably observed communion on more of a seasonal basis?
> ...


 
I'm having some difficulty understanding the bolded part. Isn't the church gathered together weekly?


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## MW (Dec 12, 2010)

austinww said:


> I'm having some difficulty understanding the bolded part. Isn't the church gathered together weekly?


 
The church can gather more than weekly. It is not necessary to celebrate communion at every gathering. We have already established that. For some reason you are coming back to this equation of celebration with the Lord's day service. If you remove that from your way of thinking you probably won't find it difficult to understand what I have said.


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## au5t1n (Dec 12, 2010)

armourbearer said:


> austinww said:
> 
> 
> > I'm having some difficulty understanding the bolded part. Isn't the church gathered together weekly?
> ...


 
I understand that the Bible does not require any particular frequency for communion celebration nor does it prohibit gathering on days other than the Lord's day. However, you said "such a communion service should be as frequent as the people can be gathered together to participate in it." I think you also believe that the people are commanded to be gathered together every Lord's day. This would seem to imply that you believe in celebrating communion every week, if I didn't know otherwise.


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## MW (Dec 12, 2010)

austinww said:


> This would seem to imply that you believe in celebrating communion every week, if I didn't know otherwise.


 
I think the problem here is that I am working with the distinct category of "circumstance," while you are looking for something more concrete and fixed. Acts 20 contains "long preaching" preparatory to breaking bread, and "talking a long while" afterwards. I don't know too many congregations which are willing to submit to such every week. I suppose, as a matter of theory, these "circumstances" could be met every week; in which case a weekly communion could be practised; but, again, it is a matter of "circumstance," not prescription.


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## au5t1n (Dec 12, 2010)

armourbearer said:


> austinww said:
> 
> 
> > This would seem to imply that you believe in celebrating communion every week, if I didn't know otherwise.
> ...


 
Ah, that's interesting. So you believe the length of the preaching described in Acts 20 is likely related to the fact that it was a communion service? If you don't mind, let me ask about your own church's practice. Do you preach before and after communion when it is celebrated, and is the subject of the sermon communion itself, or something else, or both?


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## MW (Dec 12, 2010)

austinww said:


> If you don't mind, let me ask about your own church's practice. Do you preach before and after communion when it is celebrated, and is the subject of the sermon communion itself, or something else, or both?


 
It might be best if I simply quote Rutherford (Peaceable and Temperate Plea). He provides the general outline of the service together with the prudential circumstances consonant to the word of God.



> This Sacrament requiring a self-examination going before, 1 Cor. 11. 28. Therefore a Sermon of preparation is preached the day before, even as Christ prepared and dieted his guests with heavenly Sermons preceding the action, as is cleare, Luke 22. 14, 15. Marke 14. 18, 19, 20. Mat. 26. 21, 22, 23. Iohn 13. v. 13, 14, 15, 16. A Table is covered, not an Altar erected, as is Luke 22. 21. Iohn 13. 28. A Sermon for the pupose in hand is preached before, as Christ doth, Joh. 13. 18, 19 20. Mat. 26. 22, 23. as a Sermon goeth before Baptisme, Acts 8. 35, 39. Acts 19. 4, 5, 6. The banqueters sit downe at Table, even as Iesus sate downe with the twelve Disciples, as is Mat. 26. v. 20. and v. 28. Marke 14. v. 18. and 22. the Lord honouring them with Table-honour with himselfe, as is cleare, Luke 22. 21. Iohn 13. 24, 28. The Pastor taketh the bread, and before he breake it, he giveth thanks, and prayeth for the blessing of the Elements, to the end and use appointed by Christ, even as Christ did, Mat. 26. 26 and thereafter taketh the bread, rehearseth the words of the institution, and breaketh the bread, and giveth to the banqueters, and they divide it amongst them, at Christs commandement, as also he taketh the cup, and saith, drinke ye all of this, this is the New Testament; &c. as Christ did, Mat. 26. 26, 27. Marke 14. 22, 23. Luke 22. 19, 20. v. 17. In the meane time while the people are eating and drinking, the Pastor is speaking of Christs love in dying for man, of the Lords death, of faith required in annuntiating the Lords death till he come againe, even as Christ all the while entertained his guests with heavenly Sermons, as is cleare, Mat. 26. 28, 29. Marke 14. 25. Luke 22. 21, 22. Iohn 13. and having done, they sing a Psalme, as Christ and his Disciples did, Mat. 6. 28. Mar. 14 26 all the while Elders in reverend and decent manner attend the service of the Table as the banquet requireth; for that some serve at that Supper is gathered from Mat. 26. 19. Marke 14. 15. where mention is made of a large upper roome furnished and prepared, which is a cleare warrant for a large Table, a cleane and faire Table-cloth, Basons, Cups, and vessels decent and comely for that service, and from Christ his guirding himselfe with a towell, and washing their feet, and standing as a servant, Iohn 13. 4, 5, 6. Luke 22. 27. The nature of the Sacrament requires thanksgiving, and therefore afternoone a Sermon of thanksgiving is preached, which is also warranted from Mat. 26. 30.


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## au5t1n (Dec 12, 2010)

That is fascinating. I've never heard of a church doing it that way before. Thank you.

---------- Post added at 08:27 PM ---------- Previous post was at 08:19 PM ----------

Do you know if it was common in Puritan churches for congregants to eat the Lord's supper while sitting at a table together and hearing preaching?


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## MW (Dec 12, 2010)

austinww said:


> Do you know if it was common in Puritan churches for congregants to eat the Lord's supper while sitting at a table together and hearing preaching?


 
It was the common Scottish practice. There was some discussion about it at the Wesminster Assembly because the Independents followed a different practice. The compromise worked out in the Directory is "the communicants may orderly sit about it, or at it." The General Assembly of the CofS indicates its approval of the Directory with the proviso that the action of sitting at the table is not to be considered indifferent. There is a pamphlet online by James Begg (senior) which goes into more detail.


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## au5t1n (Dec 12, 2010)

armourbearer said:


> austinww said:
> 
> 
> > Do you know if it was common in Puritan churches for congregants to eat the Lord's supper while sitting at a table together and hearing preaching?
> ...


 
Very interesting. Thanks. 

Here it is for others interested: Faith Presbyterian Church Reformed


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## dudley (Dec 18, 2010)

austinww said:


> armourbearer said:
> 
> 
> > austinww said:
> ...


 
Austin, the paragraph that stood out in my mind in the article in faith Presbyterian Church Reformed said “The administration of the sacrament of our Lord’s Supper has always held a prominent place in Christian worship, and when corruptions have at any time been introduced, it has usually been respecting this ordinance; and in times of Reformation, the leading object has been to remove corruptions from this, and the other parts of religious worship.”

In Zurich, the mass was abolished in 1525. The Lord’s Supper was celebrated with a new liturgy that replaced the altar with a table and tablecloth.

From what I have read of john Calvin he seemed to believe weekly observance of the Lords Supper was fine as long as it did not overshadow the service of the word of God as it is in the catholic mass. Calvin as well as Zwigli and I believe also Knox stressed the observance of the sacrament was its simplicity. Because the bread and wine were not physically transformed into Christ’s body and blood, there was no need for spurious ceremonies and pompous rituals. The occasion was marked by simplicity and reverence, with an emphasis on its nature as a memorial.

Also Zwingli’s denial of the “real presence” did not result in the neglecting of the sacrament that would characterize many of his followers in centuries to come. He saw seven virtues in the Lord’s Supper that proved its importance for the Christian life.

First, it is a sacred rite because Christ the High Priest has instituted it.

Secondly, Communion bears witness to something already accomplished.
Third, the action takes the place of the thing it signifies.

The Lord’s Supper is valuable because of what it signifies (communion with Christ for strength and communion with others for unity).

Finally, observance of the Lord’s Supper increases and supports faith, and finally, its power is its keeping of an oath of allegiance.


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## Peairtach (Dec 18, 2010)

austinww said:


> That is fascinating. I've never heard of a church doing it that way before. Thank you.
> 
> ---------- Post added at 08:27 PM ---------- Previous post was at 08:19 PM ----------
> 
> Do you know if it was common in Puritan churches for congregants to eat the Lord's supper while sitting at a table together and hearing preaching?


 
The traditional Scottish communion season weekend has a service or services on Thursday, Friday, Saturday, two services on the Sabbath, and a service on the Monday night.

The ladies also provide plenty of food, although Thursday is technically called "The Fast Day". Friday is the day of "Self-examination and Prayer". Saturday is the day of "Preparation". Sabbath morning/afternoon is the communion service. Sabbath evening is often an evangelistic sermon. Monday is the day of "Thanksgiving". 

At the "action sermon", the minister or ministers, after the sermon, "fence the table" and address the table.

Folks come from far and near to stay with brothers and sisters and celebrate the Lord's Supper.

You'll get more info, if you're interested, in this book.

LORD'S SUPPER, THE: Amazon.co.uk: MACLEAN MALCOLM: Books

Although not as common as they were in the past ("little communions" are more often found in many Presbyterian congregations) I find these spiritual feasts to be very beneficial, as long as it is not made a legalistic rule that this is the only correct way to celebrate the Lord's Supper.


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## Wayne (Dec 18, 2010)

*Holy Fairs* might be another apt title to read.

I haven't read this myself. Any of our able PB readers care to offer a review?


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## ADKing (Dec 18, 2010)

More historical than theological. It looks at the relationship of the communion season and the frontier awakenings. Nevertheless, the section on the debate between John Mitchell Mason (weekly communion) and John Thomson (seasonal) is helpful. The two perspectives are helpfully juxtaposed. Reading the original sources of the debate is even more useful, though. Thomson (and other pro-seasonal communion advocates) emphasize the fact that the communion is a feast akin to the feats of Israel. Israel had its sacrifices daily and twice on the sabbath. The infrequency of the feats and their intentional focus on a particular theme set them apart and made them play a unique role. So communion is thought to have its special function precisely because it is not a weekly occurring act of worship.


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