As the trend in Mennonite Church Canada continues to drift towards ‘open communion’ (which typically refers to an invitation to receive communion regardless of one’s ‘merits’ [baptism, membership, etc.] or even designation as a Christian) I found myself becoming more resistant than I anticipated. There are several reasons for this.
First, by way of orientation. In my experience ‘closed’ communion is typically supported by the notion that communion already reflects a faith commitment. This could be appealed to by way of the biblical precedent of only disciples being present at the founding event and then also of the very early church tradition in which communion was given special weight in relation to a believers commitment. It is assumed that people find value in communion and as a significant site of spiritual formation and worship it is not something to be undertaken lightly.
As many traditions in the last 50 years or so began to question and address the manner in which the church has functioned to exclude people and hold an unhelpful and hypocritical measuring tape up against others there have been attempts to ‘open’ communion, focusing rather on the radical hospitality of Jesus and the rejection of meritocracy, on who is ‘worthy’ to judge and to receive communion. Communion becomes a symbol that anyone should be able to recognize and receive as a sign of grace.
What I find myself wondering about is the arrogance of the church in both of these models. Closed communion can certainly be reflective of a larger ‘closed’ culture in a congregation which is unable to recognize faithfulness and goodness in people who do not fit the moral codes of a congregational theology. This is still most easily identifiable in matters of marriage of equality or sexual orientation but this extends in basic postures of piety that often reflect middle-class values on what being ‘blessed’ looks like and in turn what we expect others to look like. And so ‘closed’ communion can easily function to reinforce who is really a part of God’s chosen people. There can be an equating holiness with perfection and the church as stewards of this protection. This aligns with the deeper theology of Christian supremacy which believes the church to sufficient and superior prior to contact with what is unrecognized.
In this way it makes sense for those addressing these harmful practices to ‘open’ communion and indeed focus on radical hospitality, extending the table as it were. However, I find this posture to be more a reaction in overcoming the narrowness of its more conservative brothers and sisters. What I mean is that I am concerned this approach is more about soothing our own guilt and distancing ourselves from what we find distasteful in other church forms than actually thinking about how communion can and should function in the church. So, a few thoughts.
If communion is meant to be an intimate space in the relation to God and fellow believers church leadership should never consider it a completely open space. One can only wonder how many times victims have been forced to take communion alongside abusers. The time has fully arrived for the church to re-visit the question of church discipline particularly in relation to issues of abuse and harassment. It seems reasonable if not necessary to reflect on how to make communion a safe space (which includes an interrogation of the theology behind communion practices).
And so while communion should hopefully support and protect those within a congregation I also feel like we need to be more attentive to how communion protects those outside the congregation. Unless we wish to make communion literally a meal basically like every other meal (which could well be fine) then we need to acknowledge that communion reflects a practice that bonds one to God and to one another. There is great pious theology that can articulate the abounding love of God which is for everyone. And most of us in the church do hope that if there is something good we can offer, we want to offer it. But deploying this theology at the site of communion may not be the most helpful.
This call to open communion can again communicate that we are literally God’s gift to everyone, that we have what is good for what ails you. And so what I am wondering if we are willing to acknowledge that we may NOT actually be good for some people to be bonded to. I hear this from some black people who are uncomfortable (to put it mildly) with our white churches trying to be more ‘diverse’ (making them a project of their aspirations). I hear this from queer individuals hesitant to receive welcome when it is only practiced in a let’s-all-agree-to-disagree-and-focus-on-unity context (ultimately subsuming them under a repressive theology). And it is quite simply arrogant to assume we have what you need (I can’t help but think there is a sneaking supremacy in all this).
Rather, take your time. Get to know the church. Learn about its history, theology and practices. You know, catechism. If the church can only offer communion as a means of support to those outside its congregation it is probably doing something wrong. There are all kinds of tables, all kinds of relationships and opportunities. We don’t have our house in order and should not be quick to begin bonding someone to our family dynamics until that person has a better sense of what they are getting themselves into. Particularly as Mennonites we cannot allow our theology to become increasingly divorced from our ecclesial realities.