Children belong at the table. I have argued for a decade that children of the covenant are recipients of all the covenant benefits. One significant benefit is the means of grace we call the Eucharist, or the Lord’s Supper. Baptism opens the ecclesiastical doors to the Lord’s Table.
I have for so long agreed with those simple statements that the more I interact with Reformation-minded Christians on this issue, the stranger and stranger it becomes. Yes, there are those confessional issues at hand, and there is the most famous Pauline passage in I Corinthians 11:17-34 that is used as an argument for opposing paedocommunion, but if the Reformed paedobaptist is open to considering the Bible afresh without his preconceived notions of what Paul meant, or allowing the text to take precedence over our cherished confessions, then I believe there is an opportunity to re-consider this important matter. As Tim Gallant observes, “no tradition and no confession may be treated as irreformable.”
I do not wish here to elaborate on the many exegetical issues involved. Some books like Tim Gallant’s Feed my Lambs and Strawbridge’s The Case for Covenant Communion do a fine job elaborating on the more technical discussions surrounding the issue at hand. My desire is to add just one theological point about the inclusion of children in the Psalter.
The Paedocommunionist position argues that children are to be not only included in the worship of the saints, but also that they are to be participants in the worship of the saints. And part of this participation means eating and drinking at the Lord’s Table with the body. To be in the body means to partake of the body. The Paedocommunion position is the natural consequence of paedobaptism. In fact, many come to paedocommunion by considering the logical necessities of paedobaptism.
The Psalter makes a fine case for the inclusion of little children in the ecclesiastical community of the Old Testament. Those of us who wish to apply a covenantal hermeneutic consistently conclude that they are to be also included in the New Covenant promises. If the New Covenant is more glorious and greater, then the NC continues to show favor to children of believers, and not take away that favor. Assuming that to be the case (and certainly this is a limited discussion among paedobaptists), then it is safe to conclude that the Psalter establishes a model of inclusion and not exclusion.
One text that is often overlooked in this discussion is Psalm 148. Psalm 148 is a doxological description of the celestial and earthly praise. God designs creation to display His excellencies and glory. But this glory can only be complete if children are in the picture. Children are also part of this great choir. Children, then, are involved participants in this cosmic refrain of praise. Creation is also involved and is sacramentally nourished by the hands of God. Far from an uninterested and uninvolved God, our God is deeply invested in the affairs of creation and so He sustains them with every good thing.
But at the heart of this chorus are old men and children (na`ar). Man plays a pivotal role in this worship scene. He is the homo adorans (worshiping being).
We can then conclude that the Psalmist engages all sorts of people in the responsibility of praise. And if children are called to praise (Psalm 8:2-3), then they are called to be nourished as participants in that praise. In the Bible everyone who praises eats at some time. I am arguing that those who praise eat very early. When? At the moment they can eat and drink at their earthly father’s table, they should be able to eat at their heavenly father’s table. Simple in my estimation.
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