Why can't REs administer the Lord's Supper?

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Romans922

Puritan Board Professor
As a 2 Office guy, I like to see more similarity between TEs and REs than perhaps most.

Am I wrong to see that the only real difference IN SCRIPTURE is this one statement from 1 Timothy 5:17, "Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching."

So perhaps the only difference (in Scripture) is that those who are TEs labor especially in preaching/teaching. Whereas, REs don't labor like the TE in preaching/teaching.

Now the sacraments are linked to and shouldn't be separated from the Word preached (we can all agree on that), but where a RE preaches (in certain situations) why can't he administer the Lord's Supper?

He is lawfully ordained, is he not? He is a Pastor/Shepherd (in the sense that Scripture declares).
 
Obviously this is a PCA-context question, but I see no scriptural reason for any Elder not to preside at the Supper.

Indeed, if there is no TE available, what happens? No Supper??
 
I see no scriptural command to limit it to teaching elders. I suspect the policy is one of wisdom, based on a strong desire to safeguard the supper from improper administration. Practically speaking, our teaching elders tend to be better instructed in the supper's administration and also are subject to stronger oversight and scritiny from their presbyteries. So for those reasons, the rule makes sense as a matter of policy and practice, even if not strictly ordered by the Scriptures.
 
This isn't merely a PCA issue. Rather, WCF 27.4 states:

There are only two sacraments ordained by Christ our Lord in the Gospel; that is to say, Baptism, and the Supper of the Lord: neither of which may be dispensed by any, but by a minister of the Word lawfully ordained.​
 
C. ADMINISTRATION OF SACRAMENTS BY RULING ELDERS:

Of all the questions before this Committee, this one has provided the most discussion in the Church and the most division among brothers. It was the lengthy discussion of the minority report on the floor of the Second General Assembly which brought the initial formation of this special Ad-Interim Committee. Papers included in the Appendix to this report, (Majority and Minority Reports of the Ad-Interim Committee to the Second General Assembly and "Ministers of the Word," by Donald A. Dunkerley), present some of the basic issues involved. Your Committee finds that there is one overriding factor which forces us to the conclusion that we have reached that only Teaching Elders should be allowed to administer the Sacraments in the PCA. And that factor is the clear prohibition of any other performing these tasks by our Confessional Standards. The Confession of Faith, Chapter 27, Section IV, states: "There be only two sacraments ordained by Christ our Lord in the Gospel; that is to say, Baptism, and the Supper of the Lord: neither of which may be dispensed by any, but by a minister of the Word lawfully ordained." In addition, Larger Catechism Question No. 176 states: "The Sacraments of Baptism and the Lord's Supper agree, in that the author of both is God; the spiritual part of both is Christ and His benefits; both are seals of the same covenant; are to be dispensed by ministers of the gospel, and by none other." If the PCA were to make the major change of allowing Ruling Elders to administer the Sacraments, it would be necessary that major changes be made to our Confessional Standards. While the Standards must never be set above the Scriptures as the rule of faith and practice, yet we have certainly given strong testimony to their lasting quality and trueness to the Scriptures, and changes should only be made when there is clear and overwhelming evidence, biblically, that they are wrong. We find no such evidence in the case of administration of the Sacraments. The administration of the Sacraments, by its very nature, is a proclamation of the Word of God by example, and as practiced consistently throughout most of Reformed Church history, should only be done in conjunction with the preaching of the Word. The continuation of this practice is necessary to continue good order in the Church.

In response to the question raised by the motion from the floor at the First General Assembly concerning the administration of the Sacraments by the Ruling Elders (see Minutes of the First General Assembly, 1-39, p. 34), your Committee would recommend the following:

Recommendation No. 8:
That the General Assembly affirm that in keeping with the Confessional Standards of the Church, only properly ordained Teaching Elders may administer the Sacraments. Adopted

Excerpted from PCA Position Papers: Report of the Ad-Interim Committee on Number of Offices (1979)
 
Somewhat off-topic but the Westminster Directory for Church Government (which of course is not binding in American Presbyterian churches) interestingly enough lays out a 4-Office view (adding "Doctors" as an office). In the WDCG discussion on Ruling Elders they draw a parallel to 2 Chronicles 19:8-10 and the divisions within the Jewish Church with Romans 12:4-8.

Here is what the Westminster Directory says:

As there were in the Jewish church elders of the people joined with the priests and Levites in the government of the church; so Christ, who hath instituted government, and governors ecclesiastical in the church, hath furnished some in his church, beside the ministers of the word, with gifts for government, and with commission to execute the same when called thereunto, who are to join with the minister in the government of the church. Which officers reformed churches commonly call Elders.

For further information this is what the Directory calls for Ministers of the Word:

The pastor is an ordinary and perpetual officer in the church, prophesying of the time of the gospel.

First, it belongs to his office,

To pray for and with his flock, as the mouth of the people unto God, Acts vi. 2, 3, 4, and xx. 36, where preaching and prayer are joined as several parts of the same office. The office of the elder (that is, the pastor) is to pray for the sick, even in private, to which a blessing is especially promised; much more therefore ought he to perform this in the publick execution of his office, as a part thereof.

To read the Scriptures publickly; for the proof of which,
1. That the priests and Levites in the Jewish church were trusted with the publick reading of the word is proved.

2. That the ministers of the gospel have as ample a charge and commission to dispense the word, as well as other ordinances, as the priests and Levites had under the law, proved, Isa. lxvi. 21. Matt. xxiii. 34. where our Saviour entitleth the officers of the New Testament, whom he will send forth, by the same names of the teachers of the Old.

Which propositions prove, that therefore (the duty being of a moral nature) it followeth by just consequence, that the publick reading of the scriptures belongeth to the pastor's office.

To feed the flock, by preaching of the word, according to which he is to teach, convince, reprove, exhort, and comfort. To catechise, which is a plain laying down the first principles of the oracles of God, or of the doctrine of Christ, and is a part of preaching. To dispense other divine mysteries. To administer the sacraments.

To bless the people from God, Numb. vi. 23, 24, 25, 26. Compared with Rev. i.4, 5, ( where the same blessings, and persons from whom they come, are expressly mentioned,) Isa. lxvi. 21, where, under the names of Priests and Levites to be continued under the gospel, are meant evangelical pastors, who therefore are by office to bless the people. To take care of the poor. And he hath also a ruling power over the flock as a pastor.
 
A doctor would be approximately comparable to a seminary professor, but given our contemporary situation,
I think it would be less anachronistic to say an older professor of good or great accomplishment.
 
In the Cumberland Presbyterian Church RE's can administer the Lord's Supper after receiving some training or instruction from a TE. This may only mean a session or two.
 
Position Papers in the PCA are not binding (like the FV one). They are mere 'pastoral advice'.
 
I ask partly because a church I attended in the NorCal presbytery said they were going to let women administer communion, and I wondered if a presbytery could allow that like the exception to the standards that is allowed by Cumberland mentioned above.
 
No, that they could not because it is against the Westminster Standards and Book of Church Order.
 
It seems we can at least get some insight into the Westminster divines thinking and use of terminology on this matter from a couple of historical sources.

The first is The Form Of Presbyterian Church-Government, which was specifically formulated for the Church of Scotland. Still, the WDs George Gillespie and Samuel Rutherford had significant input in this document, which was created at the same time that the Standards were starting to be framed in the WA (1645) – in which they also had significant input. In its four-fold description of church officers, teaching elders (and doctors) are specified as being rightful administrators of the sacraments, whereas other elders are classified as “other church governors”:

Pastors.

The pastor is an ordinary and perpetual officer in the church, prophesying of the time of the gospel. First, it belongs to his office…

To pray for and with his flock,

To read the Scriptures publicly…

To feed the flock, by preaching of the word, according to which he is to teach, convince, reprove, exhort, and comfort…

To catechize, which is a plain laying down the first principles of the oracles of God, or of the doctrine of Christ, and is a part of preaching…

To dispense other divine mysteries.

To administer the sacraments.

To bless the people from God…

To take care of the poor.

And he hath also a ruling power over the flock as a pastor.

Teacher or Doctor.

The scripture doth hold out the name and title of teacher, as well as of the pastor.

Who is also a minister of the word, as well as the pastor, and hath power of administration of the sacraments.

The Lord having given different gifts, and divers exercises according to these gifts, in the ministry of the word; though these different gifts may meet in, and accordingly be exercised by, one and the same minister; yet, where be several ministers in the same congregation, they may be designed to several employments, according to the different gifts in which each of them doth most excel. And he that doth more excel in exposition of scripture, in teaching sound doctrine, and in convincing gainsayers, than he doth in application, and is accordingly employed therein, may be called a teacher, or doctor, (the places alleged by the notation of the word do prove the proposition.) Nevertheless, where is but one minister in a particular congregation, he is to perform, as far is able, the whole work of the ministry.

A teacher, or doctor, is of most excellent use in schools and universities; as of old in the schools of the prophets, and at Jerusalem, where Gamaliel and others taught as doctors.

Other Church-Governors.

As there were in the Jewish church elders of the people joined with the priests and Levites in the government of the church; so Christ, who hath instituted government, and governors ecclesiastical in the church, hath furnished some in his church, beside the ministers of the word, with gifts for government, and with commission to execute the same when called thereunto, who are to join with the ministers in the government of the church. Which officers reformed churches commonly call Elders.

Deacons.

The scripture doth hold out deacons as distinct officers in the church.
Whose office is perpetual. To whose office it belongs not to preach the word, or administer the sacraments, but to take special care in distributing to the necessities of the poor.​

The terms “ministers” and “other church governors” are also distinguished in the context of the sacraments in the Westminster Directory for the Public Worship of God.

Of the Celebration of the Communion, or Sacrament of the Lord's Supper

THE communion, or supper of the Lord, is frequently to be celebrated; but how often, may be considered and determined by the ministers, and other church-governors of each congregation, as they shall find most convenient for the comfort and edification of the people committed to their charge. And, when it shall be administered, we judge it convenient to be done after the morning sermon…

When the day is come for administration, the minister, having ended his sermon and prayer, shall make a short exhortation…​

Also, in his notations on the Westminster Assembly’s discussion concerning the ordination of “ministers…lawfully called,” Gillespie noted that in the course of advising Parliament as to their intentions the Assembly had used the further descriptive term “preaching presbyters”. (Works, 2:70f)

For what it's worth
 
I ask partly because a church I attended in the NorCal presbytery said they were going to let women administer communion, and I wondered if a presbytery could allow that like the exception to the standards that is allowed by Cumberland mentioned above.

By "administer," did they mean "pronounce the words of institution and pray for the sacrament," or merely "hand out the elements?"
 
Just asking for clarification here, do you think that REs shouldn't/can't:

Pray for and with his flock,
Read the Scriptures publicly
Feed the flock, by preaching of the word, according to which he is to teach, convince, reprove, exhort, and comfort…
Catechize, which is a plain laying down the first principles of the oracles of God, or of the doctrine of Christ, and is a part of preaching…
Bless the people from God
Take care of the poor.
Have ruling power over the flock as a pastor.
 
Tim: Big question: "administer" or "serve (as in help to serve or pass out the elements)?

Also, to amplify Andrew's comment in #13, only those items incorporated into the constitution have constitutional status.
The most that might be likely would be if some recommendation(s) at the end of a study or paper were subsequently voted
on and incorporated into the Book of Church Order. [Note to self: has this ever happened?]
Inclusion into the Westminster Standards always remains another possibility, but requires a supermajority (3/4's).

In both cases, amendment requires a first GA to approve, then the matter goes before the Presbyteries, then the next GA
must also approve in order for the matter to be incorporated. For BCO amendments, it is 51%/66%/51%.
For the Standards, 75%/75%/75%. (In either case, the vote within any given Presbytery only has to be a simple majority,
unless, I suppose, they have made some statement regarding such situations in their by-laws)

By the way, that three-layer process of voting, sending matters to Presbyteries for their advice and consent and then again having
to vote still again at a subsequent Assembly is called, or derives from, the Barrier Act, a famous moment in Scottish ecclesiastical history
(1697).
 
Andrew:

Just asking for clarification here, do you think that REs shouldn't/can't:

Pray for and with his flock,
Read the Scriptures publicly
Feed the flock, by preaching of the word, according to which he is to teach, convince, reprove, exhort, and comfort…
Catechize, which is a plain laying down the first principles of the oracles of God, or of the doctrine of Christ, and is a part of preaching…
Bless the people from God
Take care of the poor.
Have ruling power over the flock as a pastor.

You would seem to have a few land mines in there. Traditionally we have spoken of ruling elders bringing an exhortation, rather than preaching.
A technicality to some, perhaps, but one that has a good history.
Also, "blessing the people from God" sounds a lot like a benediction. Is that what you meant to reference? If so, then that discussion would probably
end up with most saying "No, that is the pastor's responsibility." Certainly the Westminster Standards would back up such a conclusion.
 
Just asking for clarification here, do you think that REs shouldn't/can't:

Pray for and with his flock,
Read the Scriptures publicly
Feed the flock, by preaching of the word, according to which he is to teach, convince, reprove, exhort, and comfort…
Catechize, which is a plain laying down the first principles of the oracles of God, or of the doctrine of Christ, and is a part of preaching…
Bless the people from God
Take care of the poor.
Have ruling power over the flock as a pastor.

As Rev. Glaser and Wayne have already alluded, I would have to say, yes, according to the intent of the DPWG these functions were ordinarily reserved for the "minister", at least insofar as they may have been done in the setting of public and ordered worship:

Reading of the word in the congregation, being part of the public worship of God, (wherein; we acknowledge our dependence upon him, and subjection to him,) and one mean sanctified by him for the edifying of his people, is to be performed by the pastors and teachers.

Howbeit, such as intend the ministry, may occasionally both read the word, and exercise their gift in preaching in the congregation, if allowed by the presbytery thereunto.

...After reading of the word, (and singing of the psalm,) the minister who is to preach, is to endeavour to get his own and his hearers hearts to be rightly affected with their sins, that they, may all mourn in sense thereof before the Lord...To pray for the propagation of the gospel and kingdom of Christ to all nations...To pray for all in authority, especially for the King’s Majesty

...The sermon being ended, the minister is “To give thanks for the great love of God"...[and] to pray for the continuance of the gospel, and all ordinances thereof, in their purity, power, and liberty: to turn the chief and most useful heads of the sermon into some few petitions; and to pray that it may abide in the heart, and bring forth fruit.

...The prayer ended...let the minister dismiss the congregation with a solemn blessing.​
 
Wayne and Ray I think the term was take part in administering, so I'm not sure. What do you all think about that, and where are lines crossed between being in charge and the actual ceremony?
 
Somewhat off-topic but the Westminster Directory for Church Government (which of course is not binding in American Presbyterian churches) interestingly enough lays out a 4-Office view (adding "Doctors" as an office). In the WDCG discussion on Ruling Elders they draw a parallel to 2 Chronicles 19:8-10 and the divisions within the Jewish Church with Romans 12:4-8.

Here is what the Westminster Directory says:

As there were in the Jewish church elders of the people joined with the priests and Levites in the government of the church; so Christ, who hath instituted government, and governors ecclesiastical in the church, hath furnished some in his church, beside the ministers of the word, with gifts for government, and with commission to execute the same when called thereunto, who are to join with the minister in the government of the church. Which officers reformed churches commonly call Elders.

For further information this is what the Directory calls for Ministers of the Word:

The pastor is an ordinary and perpetual officer in the church, prophesying of the time of the gospel.

First, it belongs to his office,

To pray for and with his flock, as the mouth of the people unto God, Acts vi. 2, 3, 4, and xx. 36, where preaching and prayer are joined as several parts of the same office. The office of the elder (that is, the pastor) is to pray for the sick, even in private, to which a blessing is especially promised; much more therefore ought he to perform this in the publick execution of his office, as a part thereof.

To read the Scriptures publickly; for the proof of which,
1. That the priests and Levites in the Jewish church were trusted with the publick reading of the word is proved.

2. That the ministers of the gospel have as ample a charge and commission to dispense the word, as well as other ordinances, as the priests and Levites had under the law, proved, Isa. lxvi. 21. Matt. xxiii. 34. where our Saviour entitleth the officers of the New Testament, whom he will send forth, by the same names of the teachers of the Old.

Which propositions prove, that therefore (the duty being of a moral nature) it followeth by just consequence, that the publick reading of the scriptures belongeth to the pastor's office.

To feed the flock, by preaching of the word, according to which he is to teach, convince, reprove, exhort, and comfort. To catechise, which is a plain laying down the first principles of the oracles of God, or of the doctrine of Christ, and is a part of preaching. To dispense other divine mysteries. To administer the sacraments.

To bless the people from God, Numb. vi. 23, 24, 25, 26. Compared with Rev. i.4, 5, ( where the same blessings, and persons from whom they come, are expressly mentioned,) Isa. lxvi. 21, where, under the names of Priests and Levites to be continued under the gospel, are meant evangelical pastors, who therefore are by office to bless the people. To take care of the poor. And he hath also a ruling power over the flock as a pastor.

I would also like to hear more about this office of Doctor of the church which I do not see in Scripture but is apparently part of being confesssional. Why the different name "doctor" versus "elder"? How does one become a doctor of the church? Can we start a new thread?
 
This is actually a matter which has interested me for some time based on my own experiences as a missionary in Africa prior to being a seminary student, when I (along with the local ruling elders) administered the Lord's Supper and even baptized a baby in churches where I preached that didn't have any regular ministry. Everything was done decently and in order, under the oversight of the local Session, and it seemed to me at the time more obviously wrong to deny a church the sacraments altogether than to celebrate them irregularly.

When I got to seminary, I realized that what I had done was unconfessional and so I researched the Biblical material on the matter for one of my classes. I couldn't find any justification for the distinction - though clearly the elders of the church must oversee the sacraments to prevent disorder and chaos. As a result, I have since regularly taken an exception to this part of the WCF, arguing that under certain circumstances an RE could rightly administer the sacraments, an exception which has been allowed by the EPCEW (in Britain), the PCA in Southern California and Western Pennsylvania and the ARP. In defense of the WCF, it ought to be pointed out that for them, no minister of the Word normally meant no preaching and I believe that their major concern was to keep the Word and the sacrament together, a concern with which I thoroughly agree. And neither in Britain nor in America have I actually encountered a situation that required an RE to administer the sacrament (we are usually tripping over TE's). But in missions contexts, it could still be necessary, and I think that this restriction may historically have been a significant factor in the rarity of administering communion in Scotland, where in the 16th century ministers were few and far between and most churches were served by readers. How else to explain the disconnect between the Westminster DPW's insistence on celebrating the sacrament as frequently as may be convenient, and the reality of annual communion?

I also personally think that we should call preaching "preaching" not "exhorting" (as the DPW does in the quote above!) whoever is bringing the Word. The authority rests in the Word, not in the person delivering it. If the man can't preach, the Session has no business letting him in the pulpit.

Again, I'm certainly not advocating the youth Bible study celebrating the Lord's Supper at Domino's with pizza and Coke; however, I do think that rather than functionally excommunicate themselves it could be appropriate for a session to appoint an RE to administer the sacraments, provided that it is in conjunction with the preaching of the Word.

Iain Duguid
 
Andrew:

Just asking for clarification here, do you think that REs shouldn't/can't:

Pray for and with his flock,
Read the Scriptures publicly
Feed the flock, by preaching of the word, according to which he is to teach, convince, reprove, exhort, and comfort…
Catechize, which is a plain laying down the first principles of the oracles of God, or of the doctrine of Christ, and is a part of preaching…
Bless the people from God
Take care of the poor.
Have ruling power over the flock as a pastor.

You would seem to have a few land mines in there. Traditionally we have spoken of ruling elders bringing an exhortation, rather than preaching.
A technicality to some, perhaps, but one that has a good history.

Would you happen to know more about this historic terminology? I know that is how we distinguish "preaching" for elders vs. ministers, but it seems a rather artificial distinction on the surface. Would you happen to have any historic references justifying the distinction specifically? I'd especially like to see an exegetical treatment.
 
I would also like to hear more about this office of Doctor of the church which I do not see in Scripture but is apparently part of being confesssional.

You don't have Ephesians 4:11 in your Bible?
 
Pegamum wrote: "I would also like to hear more about this office of Doctor of the church which I do not see in Scripture but is apparently part of being confesssional. Why the different name "doctor" versus "elder"? How does one become a doctor of the church? Can we start a new thread?"

So it comes down to whether it is:

1. Pastors, Teachers (2 offices)
2. Pastors & Teachers (1 office)

The divines evidently took it to be two distinct offices, as the Directory states, "the scripture doth hold out the name and title of teacher, as well as of the pastor." In his notes on the proceedings of the assembly, Gillespie indeed cites 1 Cor. 12:28 and Ephesians 4:11 as the scripture proofs for this statement.

According to etymological dictionaries, the early English use of the term "doctor" was synonymous with "teacher":

c.1300, "Church father," from Old French doctour, from Middle Latin doctor "religious teacher, adviser, scholar," in classical Latin "teacher," agent noun from docere "to show, teach, cause to know," originally "make to appear right," causative of decere "be seemly, fitting".​

We also get our word "doctrine" from the Latin root.


Edit: Sorry, one of the quotations I showed that I was addressing was misplaced. Duly corrected now.
 
Phil answered very well. On any showing "pastors and teachers" are distinguished from the preceding offices by the grammar of the sentence. From contemporaries I have heard it suggested that the reason of the distinction is that it is one office: pastor-teacher. If I recall correctly, John Owen takes it as two offices, and the reason of the distinction is that the first set is extraordinary, whereas pastors and teachers are both ordinary callings.
 
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