Throughout history all theological traditions of the church have been unanimous in affirming that communion is for those who are baptized. The reasoning is simple: To be baptized is to be a Christian and communion is for Christians. Baptism is the initiatory rite into the body of Christ—therefore it is only done once—and the Lord’s Supper is the ongoing, frequently repeated rite given to the church for nourishment and to sustain her along her pilgrim way. Only excommunication wipes the imprint of baptism away.

If children have been baptized and are covenant members may they come too?

Of course affirming that communion is for the baptized raises some important and challenging questions for those who affirm and embrace covenant theology. Think about it. If children have been baptized and are covenant members may they come too? Basically that question has been answered in two ways. First, and most prevalent, Roman Catholics, Lutherans, and Reformed Christians have taught that children are not to be admitted to the supper until they make a valid profession of faith. Usually this is called “confirmation” or “profession of faith” and takes place in the pre-teen and teenage years. Naturally the age differs from context to context and tradition to tradition, but the practice is basically similar. You can see the similarities between the Baptist tradition and those just mentioned. Baptists require a profession of faith from their children, administer baptism, and then allow them to come to the table and the traditions that practice infant baptism baptize and then require a profession of faith.

In contrast to this is the position held by some – present today as well as throughout church history – that all those who are baptized may commune at the table of grace. No exceptions. This includes children, young children and infants, to be specific. This is calledpaedo-communion. Paedo (or pedo) simply means child.

While there are advocates of this latter view within the PCA and other reformed denominations, it is, without doubt, the minority position. The question we should ask is this: Is there perhaps a middle road that learns from the wisdom articulated in the positions here described?

One of the ways that we have tried to chart this course is by requiring a profession of faith from our children who have been baptized, but to do so at an age appropriate level and to encourage our children to make professions of faith young, often, and always. I can say from experience that some of the professions of faith we have heard from young children have been far more robust, Christ-centered, and cross-exalting than those of mature adults. This should not surprise us, though. After all it was our Lord who encouraged a child-like faith for entrance into the kingdom