Fr. Dale Matson
“For anyone who eats and
drinks without recognizing the body of the Lord eats and drinks judgment on
himself.” (I Corinthians 11:29, NIV)
The contemporary church
continues on the path of its downward incremental slide into apostasy. In
particular, there is a new TEC convention proposal from the diocese of Eastern
Oregon that would allow communion for the unbaptized. http://www.episcopalcafe.com/lead/general_convention/east_oregon_proposes_communion.html.
One crucial benchmark for
this humanistic trajectory toward eventual universalism was pointed out by the
late Peter Toon in 2006, regarding the 1979 BCP language changes for Holy
Baptism. http://www.virtueonline.org/portal/modules/news/article.php?storyid=5241#.T28ZBzF2SSo.
With the 1979 BCP, Baptism
was now in three parts with a “covenant” as the central part. In this covenant,
the candidate promises to “strive for justice and peace” and to “respect the
dignity of every human being.” (p.305). Accepting Christ as savior and
renouncing Satan are a part of the examination questions in the preceding
section but not a part of the “contract.” It is interesting to note that the
mission of TEC was further redirected from evangelism to justice and inclusion
issues, in part because of this human centered (not God centered) “covenant”.
The baptismal covenant is often linked to mission in TEC, thus the Millennium
Development Goals have become a major focus of mission.
Because of the centrality
of the “covenant” in the 1979 BCP those who insist on radical inclusivity have been
able to argue for unlimited inclusion of all the baptized in all the
sacraments. In this case, inclusion means more than tolerance. It means
participation. Baptism was once the entry point for participating in the life
of the church but it was preceded by a period of instruction for adult
catechumens. In the early church catechumens like Perpetua and her companions
(Feast day March 7) understood that they would be giving up their life
figuratively with their confession of Christ and in many cases literally as
martyrs even before the opportunity for baptism. The baptismal font is
frequently placed just inside the red doors of an Episcopal church. This
symbolized that we entered the church via the blood of Christ and were
initiated into His mystical body through the sacrament of baptism.
Those who call for
radical hospitality may see it as an attitude and act of non-discrimination. I
would see it as a failure to discern the body. The following rationale is
offered for communion of the unbaptized. We
believe appropriate preparation and readiness to receive the spiritual body and
blood of Christ is experienced within the unfolding of the Divine Liturgy,
providing whatever an individual needs for examination, repentance and forgiveness
amid the call to be in love and charity with all people. (Catechism, p.
860)
It is a stretch of even
the 1979 catechism to understand a single liturgy as suitable preparation for
receiving the body and blood of Jesus Christ. Catechumens in the early church
were allowed to participate in the liturgy of the Word and heard the Gospel
message. However, they were dismissed before communion until they were properly
prepared for baptism and communion. Where is the discernment in this current proposal?
This is not hospitality, inclusion or justice. It is an injustice to the
sacrament of Baptism and violence to the sacrament of Communion. It is also
providing an opportunity for self-harm of the unbaptized communion recipient.
“…not discerning the
Lord’s body.” has more than one meaning here. St. Paul is stating in context
that that those who ignore the needs of brothers and sisters in the body of
Christ as they participate in His body and blood bring harm upon themselves and
their brothers and sisters. Failing to discern that Christ is truly present in
the gathering and in the elements is a failure to discern the body also.
Altar and pulpit
fellowship is rather narrowly defined by some denominations. For example,
Missouri and Wisconsin Synod Lutherans do not celebrate the Eucharist together.
The opposite approach of unlimited inclusion is an even bigger issue. We believe it essential our Liturgy reflect
the unconditional hospitality our Lord employed for his mission (DEO). When are
Christians no longer a peculiar people, the elect, the called out ones? Now the
call is for all the sacraments for all the baptized. Eventually it may become
all the sacraments for anyone who asks. “Enter by the narrow gate. For the gate
is wide and the way is easy that leads to destruction, and those who enter by
it are many.” (Matthew 7:13, ESV)
2 comments:
Since the 1979 BCP, we have also seen a diminution in the importance of Confirmation for those of us baptised as infants.
It is a disservice to the individual for them to not be fully informed of what they are getting into.
Pewster,
The Sacraments are interventions with great efficacy. Why not informed consent? You sign before a surgical intervention.
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