Unity in the Meal: The Case Against Open Communion in the Anglican and Reformed Tradition

Such beliefs and practices are hardly unanimous within these denominations, however. James Farwell, an Anglican theologian and professor at the General Theological Seminary, is an opponent of fully open communion within the Anglican community. Farwell argues that the Eucharist is a gift to the church, not a means of grace. The Scriptures demonstrate that there are specific requirements to take the Supper as illustrated by Paul’s first letter to the Corinthians. Paul’s criticism of the Corinthians for not discerning the Body assumes that the Lord’s Supper had a specific character they were to understand and respect. Farwell summarizes, “One should not participate in the meal, then, if one does not embody a commitment to that welcome that marks the coming rule of God” (Farwell, 222). In response to Tanner’s hospitality argument, Farwell writes that offering communion to unbaptized believers is actually inhospitable as it causes confusion about the very nature of the gift that the church has to offer to the world (Farwell, 217). He continues,

Churches who welcome to communion those who receive it out of mere curiosity,
or an unreflective longing for transcendence, or an attraction to the Christ-image
as a primal symbol of generic ‘spirituality,’ or a politeness to friends at a wedding,
undertake a practice that is incoherent with respect to the faith enacted within it
(Farwell, 227).

Many within the Reformed tradition also oppose fully open communion. John Calvin wrote that the Eucharist is a response to God’s grace, not a precursor (Calvin, 4.17.7). The Supper is a gift from God and therefore is to be distributed in the public assembly of the church in order to instruct the regenerate of the communion by which all Christians “cleave together” in Jesus Christ. Furthermore, the Eucharist serves to transmit to believers the gifts and blessings of salvation (Calvin, 4.17.12). To recognize this blessing as it is revealed in the Lord’s Supper transforms the Eucharist from not only a ritual of remembrance but also a celebration feast. Jungel writes that “Eucharistic gladness” is essential to preparation and participation in communion (Jungel, 31). This rejoicing is both individual and corporal as the entire body of Christ joins together to celebrate their transformed lives. Non-believers can hardly be expected to be capable of such celebration. If the Eucharist is response to God’s grace, then only those who have received it can participate in it.