Abstract
"We are one body" (1 Cor 10:17) - Child participation in Holy Communion. The conclusion of the article is that Holy Communion should include infants. When the broader framework of theologizing happens to be the covellant, this possibility becomes an imperative. Children - together with others - were the outcasts of society. But Jesus reached out to these marginalized people and repaired their status. The author points out that the current practice of excluding children from the Table of our Lord dates back to the Fourth Lateran Council in 1115. This implied that little children, who have not attained the use of reason, are not of necessity obliged to be included in the sacramental communion. It seems as if Calvin accepted this practice of the church rather uncrincally. The most common argument used to exclude children from Holy Communion, namely that of testing oneself to discern the body of Christ, is based on a misunderstanding of the body of Christ. In this context of Corinthians, the expression is not meant to be the mystical body of Christ, but the real body as expressed by and in the congregation's gathering. And this body should not be torn apart.
Highlights
The conclusion of the article is that Holy Communion should include infants
Dit bind gelowiges aan Christus en dus aan mekaar
Ons het hier nie met 'n argument te doen van volwassenenagmaal teenoor kindemagmaal nie - daar kan maar net een nagmaal wees - maar of nagmaal ontvang mag word voordat geloofsbelydenis plaasvind? Of nog anders gese, mag enige ander "toelatingsvereiste" vir die nagmaal geld as alleen die doop?
Summary
Wanneer die kerk oor die nagmaal praat, is dit 'n emstige saak. Die gemeenskap wat hier geaktualiseer word, is prolepties van die nuwe hemel en die nuwe aarde. Daarom is die vraag na die toelating van ook verbondskinders tot die nagmaal so dwingend. Die keuses (sic) wat hier gemaak word, het direkte uitwerking op totale kerkwees. Die definisie van die saam een /iggaam l word hier met ander woorde deur die kerk geprofileer. Tot tyd en wyl die kerk sy studie oor die nagmaal klaar gedoen het, moet ons die gebruik wat tans bestaan, eerbiedig. Wat hier volg is 'n prinsipiele besinning oor die nagmaal met die oog op die plek van die verbondskind aan die tafel van die Here
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