Appendix 1 - Sacraments
Introduction
As mentioned earlier, the word ‘sacrament’ comes to us from the Latin word ‘sacramentum’, referring to a publicly-made sacred pledge of fidelity.[1] Originally to serve as a testimony of God’s power of redemption, the word soon represented something that was considered ‘sacred’ and had certain unique God-endowed ‘powers’ of themselves. Over the years the original meaning was lost and the keeping the tradition of these sacraments became a priority.
The word is not consistently defined or used, ranging from being a visible symbol of the reality of God, to that of being a ‘channel’ of God’s grace. Many use the cryptic phrase, “An outward sign of an inward grace.” The use of the word ’sign’ makes that phrase cryptic because none of the sacraments employed are truly signs, they all center around some form of human action with the anticipation that God will do something unseen at the same time.
Not only is the word varied in definition and application in each denomination, what constitutes as a sacrament is also debated. Many Catholic churches consider baptism, penance (confession), the Eucharist (communion), confirmation, marriage, holy orders, and anointing the sick, as being sacraments. Most protestant churches consider only baptism and communion as sacraments (although some include confession and absolution).
While reviewing the following, please consider this question: If Jesus paid the entire price for our salvation and that nothing we can do can add to His completed work, why would God institute something more that needs to be done by human action be required to obtain His grace?
Baptism
There are very few subjects in Christianity that can stir up heated debate and be passionately defended like that of the subject of baptism. On one end of the spectrum some consider it is a means of salvation, and to others on the opposite end, they view it as just an external action that represents an internal change. From meaning ‘everything’ to meaning essentially ’nothing’ and seemingly every view point in between. Due to its apparent complexity, it is doubtful that anyone’s opinion will be influenced by this brief overview. One thing to keep in mind whenever reviewing any subject that is considered essential for salvation, is that the primary purpose of Jesus’ first coming and ministry was to provide a pathway to salvation. If that is so, why would God hide it? If He wants all to be saved (see Luke 5:32; 15:27; Romans 2:4; 1 Timothy 2:3-4; 2 Peter 3:9), then the process of attaining that salvation should be clearly understood by readers and it would certainly not be hidden, be a mystery, kept as a secret, require convoluted reasoning, or require special knowledge to interpret. Plus, it is imperative that Christians always keep in mind that Jesus did all the work for their salvation. We begin with a look at the primary words themselves:
‘Baptō’,[2] A primary word meaning to dip (see Luke 16:24, Lazarus to ‘dip’ his finger); to dye by dipping (see Revelation 19:13, robe ‘dipped’ in blood); to immerse.
‘Baptizō’,[3] To baptize, immerse, submerge, to overwhelm, saturate, to wash.
Much of the modern understanding of the use of these words comes from the writings of Nicander of Colophon (2nd Century B.C.) who was a Greek poet, physician and grammarian. He wrote about how to make pickles, yes that is correct, much of what we understand about the use of these words comes from a pickle recipe! Nicander claimed that the vegetable should first be dipped (Greek word ‘baptō’) into boiling water and then baptized (Greek word ‘baptizō’) in the vinegar solution (implying immersion).[4] However, many scholars today have rejected this interpretation for a number of reasons, including: 1) the earliest extant of the recipe is a reference written by Athenaeus (end of 2nd Century AD to early 3rd Century) several hundred years later, the reproduction may not have been accurate; 2) the recipe was written in meter as a hexameter poem (like Homer’s Iliad) and the words may have been selected to provide the appropriate rhythmic pattern; 3) words change meaning through the years; and 4) the words could have other meanings or have broader applications.
In the Old Testament, we read about several purification rituals, most even though using water (a physical cleaning) pertain to being “ceremonially clean” or spiritually clean, as all one needs to become defiled is to touch something that is unclean (see Leviticus 11-16). We can see these Greek words used in the Septuagint referring to bathing and washing (see Leviticus 11:25, 28, 40; Numbers 19:18-19; 2 Kings 5:13-14). The Greek word ‘baptimos’ was also used in Hellenistic Judaism to refer to ritual washing. The concept of baptism is not limited to Christianity or Judaism, it may surprise many to learn that the concept of baptismal purification can be found in many pagan religions as several ancient writers will attest to.
But what about now? What is baptism? Focusing only on a Christian viewpoint, is baptism something you do as an act of recognition, an external action that indicates an internal change? Or, is baptism an action that is required for us to do before God can finish our redemption? First, we can all agree that baptism is an action that God requests us to do. Jesus even included the mandate in the Great Commission. But is the method important? For what reason? Again, some believe that the act of baptism begins the ‘saving’ process and is necessary for salvation. But what about the thief on the cross next to Jesus? He was saved without baptism (as well as all of the Old Testament saints), so one can surmise no, it is not required for salvation.[5] In the Old Testament the protocols for cleansing were somewhat clear, but there is nothing clear about the baptism procedure in the New Testament. If the protocol was so important why were we not given more precise instructions?
We come back to the question, what is baptism? If not essential, then why? How does one clean or rid themselves of something that is not tangible, visible, or even knowable? We can see the effects of wind, feel the effects of electricity, but we can’t measure sin. It’s like breathing an odorless poisonous gas that will eventually kill you. But if someone believes that Jesus has saved them, that faith changes how God sees them, in His eyes they are righteous. Believers still sin, but God still sees the righteousness! So where does baptism fit in? We need to go back to the Great Commission, our primary role on earth is to witness for Jesus, right? Then when someone is baptized, this physical action gives witness to the unsaved world that this person now belongs to Jesus, it also gives witness to other believers that this person will need guidance, prayer support, and a friend.
Another polarizing element is infant baptism, the practice of infant baptism is not instructed in the Bible. To say an infant is saved can potentially negate them from finding and accepting Jesus later in their life. The practice is misleading as it may replace true confession and acknowledgment of Jesus as their Savior, if they ever learn who Jesus is. Remember it is faith that saves, not water, nor any other element. Some believe that baptism cleanses one from ‘original sin’. Classification of sin is another ‘gray’ area in Christianity as sin has been categorized differently between denominations and churches, sometimes using the same terms but having different meanings. The term ‘original sin’ may be easier to describe as ‘inherited sin’, as we all inherited sin from Adam. But there is no Biblical support to believe that baptism washes away original sin, especially to see that original sin is responsible for us continuing to sin (we sin because we are sinners) and that original sin brought death into the world.
While the debate about what is baptism and the appropriate way to baptize continues, it is interesting to note that while the Great Commission is used by many Christians to defend the need to baptize, they at the same time seem to ignore the remaining edicts to teach all that Jesus commanded. Making disciples begins by being one first, someone who is actively learning about God through His Word and obeying His commands while evangelizing. Baptism is where the adventure as a believer begins, it is not the end.
Communion
Also known as the ‘Eucharist’ (Greek for giving thanks) and the Lord’s Supper. It was instituted during His last Seder dinner of Jesus’ ministry. Most churches use what the apostle Paul wrote in his first letter to Corinth in their literature or liturgy as a reference. The church in Corinth had major issues of division, especially on how things were to be done, one of which was communion. They turned communion into a party-like fellowship dinner, so Paul gave them some guidelines, “For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, “This is my body, which is for you. Do this in remembrance of me.” In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.” (1 Corinthians 11:23-26) There are three key points to see and understand in these verses, the first one is why. Jesus made it clear that we partake in this action so that we will remember what He did for us.[6] Next, Jesus notes that the cup represents the new covenant in His blood (no longer the blood of animals). The third point is that when we do this we are ‘proclaiming’ (declaring loudly) to others that Jesus died for their sins. It is both a somber and joyful time. We are to remember the horrific death Jesus experienced for our sake, but also understand that He willingly suffered and died, to Him, and His Father, their joy outweighed their sorrow. If you need to ask, “what joy?” you may not understand how valuable you are to God. The love of God is beyond comprehension and measure.
There are several misconceptions and misunderstandings that are related to communion. Here are a few of the more controversial ones:
1) The elements bread and wine being actually Jesus’ flesh and blood. Often referred to as ‘transubstantiation’, this teaching misses the point of communion completely. The Lord’s Supper was instituted as a component of the Passover Seder. The Seder celebrated the passing over of death for the Israelites as recorded in Exodus 12 that pointed to the ultimate Passover Lamb, Jesus. Everything in that meal represented something else, including the bread and wine. There is no reason to believe that these two elements actually changed.
2) The words that Jesus spoke consecrate the elements (the word consecrate in both the Hebrew and Greek refers to being made holy, to be made clean and set aside for God’s use only). Since the practice is to help believers to remember, there is no need for the elements to be cleaned, it is not an Old Testament ritual that required every component to be ceremonially clean. Plus, the words typically spoken (such as a liturgy taken from 1 Corinthians 11), do not address the element’s spiritual or physical condition. Again, it is important to remember that Jesus fulfilled the law, we are to obey Him.
3) That through the bread and wine, forgiveness of sin is obtained. Many theologians have removed communion as being something done for remembrance (even though stated clearly multiple times as recorded in each account) and made it a means of grace and salvation. Christians do not need to keep returning to communion for salvation, Jesus died once for all and believers are sealed and saved once and for all time.[7] Yes, believers should confess their sins to God and seek forgiveness, but that is not for salvation but eliminate the sin that may be interfering with their relationship and fellowship with Jesus.
4) Many other rules that are not supported in Scripture have been developed by theologians regarding communion, including the rule that only ordained clergy can speak the words of consecration. This is not true for a number of reasons, one being that the concept of clergy as represented by churches today is not a Biblical concept.
Confession and Absolution
For many churches, including some Protestant churches, the third sacrament is Confession (or Holy Absolution, Reconciliation). Where a person confesses of their sins to an officially recognized authority and then receive forgiveness of those sins from that person on behalf of God. Many churches, especially Catholic, use Matthew 16:19; 18:18-20; John 20:23 and James 5:16 as justification for this practice. Since Jesus is the Head of the Church (see 1 Corinthians 11:3; Ephesians 1:22; 4:15; 5:23; Colossians 1:18; 2:10, 19) and our High Priest (see Hebrews 2:17; 4:14), we are to confess our sins before Him as there is only one Mediator (see Galatians 3:19-20; 1 Timothy 2:5; Hebrews 4:14; 1 John 1:9). As stated before, the concept of clergy as found in many churches today is not Biblical. The practice of confessing before a person may have had other motives beyond absolution, as Donald G. Bloesch writes:
In the early church penance ordinarily took the form of a public confession of sins followed by acts of contrition and absolution from the priest. As penance developed, it came to denote an exchange between priest and sinner in the confessional and was performed in secret. It also increasingly came to be seen as a second plank in salvation that one could cling to if the security of baptism were taken away. Catholic theologians were adamant that original sin is forgiven in baptism, but sins after baptism are remitted through the sacrament of penance, consisting of confession of sin, priestly absolution and acts of penitence, which supposedly reduce time spent in purgatory after death. Absolution remits the eternal punishment due to sin, but temporal punishments persist until they are mitigated through acts of reparation and expiation, which testify to the genuineness of our repentance. Penance received its charter at the Fourth Lateran Council (1215) and was reaffirmed at the Council of Trent.
Penance also came to be associated with indulgences—remissions of the temporal penalty that accompanies sins. These are conferred by the church on penitent sinners on the condition that they perform acts of contrition and reparation prescribed by the priest or bishop. The practice of indulgences became an occasion for abuse, especially in the later middle ages, when unscrupulous clerics began to grant indulgences in exchange for money or other material gifts. Johann Tetzel, Dominican friar and seller of indulgences at the time of Luther, declared:
As soon as the coin in the coffer rings. The soul from purgatory springs.
No wonder that Luther protested against the practice of indulgences as a descent into the worst kind of works-righteousness.[8]
Other Sacraments
Primarily seen in Catholic churches, four additional sacraments are recognized: confirmation, marriage, holy orders, and anointing of the sick. Marriage is straight forward but the others may take some explanation.
The practice of confirmation is not limited to Catholic churches, many Protestant churches have embraced the practice (especially the Lutherans). Confirmation, just as the name implies is a period of education for those that were baptized earlier (typically while infants, before any cognition abilities) to learn about Jesus. Most use a ‘Catechism’ (a summary of principles of Christianity written in the form of questions and answers) for the curriculum. Confirmation usually begins when a child reaches their teens.
Holy Orders is another name for ‘Ordination’, when a man is ordained as a priest, deacon or Bishop in the Catholic church. The ‘taking’ of Holy Orders is a life-time commitment to God and the Catholic church.
The Anointing of the Sick is said to reflect Jesus’ ministry of healing the sick. Typically performed by a priest, to those very ill or near death. The ceremony offered by the priest is thought to bring spiritual comfort and potential recovery.
⇐Previous Chapter (Introduction/Index) Next Chapter⇒
[1] See Considerations under Mathew 26:26-29 "Sacraments."
[2] Strong’s Greek 911.
[3] Strong’s Greek 907.
[4] Strong, J. (1995). In Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
[5] See commentary under Luke 23:39-43 and Considerations under John 4:43-45 "No Baptisms."
[6] See Considerations under Matthew 26:26-29 "Remember Him."
[7] See commentary under Matthew 7:21-23 and the commentary and Considerations under Matthew 18:10-14 "Are Christians Secure in their Salvation?"
[8] Bloesch, D. G. (2002). The Church: sacraments, worship, ministry, mission (pp. 165–166). InterVarsity Press.