Eschatology and Ecclesiology The Ordinances of the Church

“Sacrament” and “Ordinance” “Sacrament” originally carried the idea of that which was consecrated or sacred. Over time the meaning shifted more towards anything which had a secret or mysterious significance...eventually even to almost magical power, e.g. the power of the Roman Catholic priest to convert the elements to the body and blood of Christ. “Ordinance” (“a row, an order”) places emphasis upon rites ordained by the Lord Himself, not conveying grace but serving as symbols. The NT provides two clear ordinances for believers: Baptism Lord’s Supper Roman Catholic church has 7 sacraments: baptism, communion, confirmation, penance, extreme unction, holy orders, and matrimony. These are not commanded by Christ.

The Ordinance of Baptism

Background of Christian Baptism: John the Baptist John’s baptism was not tied to the death, burial, and resurrection of Christ. It is to be distinguished from baptism into Christ (Acts 19:2-5). John’s was a baptism of repentance for Israel in preparation for the coming Messiah and His kingdom (Matt 3:1-3) and served to identify those who accepted John’s message (Matt 3:4-5). John did not make it easy for them.

The Institution of Baptism Commanded by Christ (Matt 28:18-20). Practiced by the NT church (Acts 2:38,41; 8:12, 36-38; 9:18; 10:47; 16:14-15, 33; 18:8; 19:5). Taught in the epistles (Rom 6:1-5; 1 Pet 3:21).

The Meaning of Baptism Identification with Christ. “Into His name” (Acts 2:38; 8:16) implies His ownership. Identification with Christ’s body. Uniting with the Head means uniting with His body (1 Cor 12:12; Rom 12:4-5). Baptism is one’s public identification with the visible body of Christ’s church. Baptism in the NT followed closely upon conversion (Acts 10:47-48; 16:33).

The Efficacy of Baptism “Christian baptism is conversion baptism. It formed in the New Testament the final act of the repentance-belief-baptism response to the proclamation of the gospel. Thus, although salvation is through faith, baptism as the expression of this faith was often joined to the reality. . . . The relation between baptism and faith must never be construed, however, so as to make the rite the faith which brings salvation. Rather, in every biblical example, the inward, saving faith precedes baptism, and in some instances at least, it is clearly manifest that the gifts of salvation are bestowed as the fruit of that faith prior to baptism” (Saucy, The Church in God’s Program, pp. 197-98).

The Subjects of Baptism Baptism is for believers only. Note the command in Matt 28:18-20. Those who were baptized were first disciples and capable of being taught. The consistent pattern of NT practice was hearing, believing, and being baptized. There is no mention of baptizing infants in the NT. Water baptism is an outward expression of an inward reality of salvation by faith in Christ and His atoning work.

The Mode of Baptism: Immersion The meaning of bapti,zw is “I dip, immerse.” Greek has other terms for “sprinkling” and “pouring” that are used in the NT, but not for the act of baptism. All actual baptisms in the New Testament either demand or imply immersion (e.g. Mark 1:9-10; John 3:23; Acts 8:36). The witness of church history consistently teaches immersion. Pouring and sprinkling were used at times because of water shortage and as an accommodation to those too sick to be immersed.

The Ordinance of the Lord’s Supper

Different Names for the Lord’s Supper Lord’s Supper (1 Cor 11:20) Communion (“sharing”; 1 Cor 10:16) Eucharist (“giving of thanks”; 1 Cor 11:24) Breaking of bread (Acts 2:42; 20:7) Lord’s Table (1 Cor 10:21)

The Institution of the Lord’s Supper Instituted by Christ on the evening of His death (Matt 26:26-28). Practiced by the early church (Acts 2:42-47). Explained by Paul in the epistles (1 Cor 11:23-26).

The Teaching of the Lord’s Supper A memorial of Christ and His atoning work (Mark 14:24; Luke 22:19; 1 Cor 11:24-26). A proclamation of His death until He comes (1 Cor 11:26). A symbol of the cardinal doctrines of the Gospel Teaches redemption by the death of Christ. Teaches union of the believer with Christ (1 Cor 10:16). Teaches fellowship of Christians with one another (1 Cor 10:17).

The Significance of the Lord’s Supper According to Transubstantiation (Romanism) Bread and wine become the actual body and blood of Christ. According to Consubstantiation (Lutheranism) Body and blood of Christ are “in, with, and under” the elements. According to the Reformed View The elements are mere symbols of His death, but in partaking there is a real partaking of Christ in His redemptive presence. According to the Memorial View Formulated by Zwingli, the Lord’s Supper is a memorial of Christ’s death. He is not physically present, but spiritually present for believers in a special way during the supper.

The Participants of the Lord’s Supper Believers – only those who are part of Christ’s body are entitled to partake. Examined believers – not sinlessness, but one’s attitude towards the Lord and his fellow believers must be right (1 Cor 11:28). Assembled believers – the supper is to be taken when the church is assembled together (Acts 20:7).

The Procedure for the Lord’s Supper (1 Cor 11) Prayer of thanksgiving over the elements The successive distribution of the bread and cup to all The recalling of the words of Jesus explaining the bread and the cup as representative of His body and blood in sacrifice for His people, and inviting them to “take” and “eat” Eating and drinking the elements As to frequency, no specific direction is given in the NT, only “as often as you eat. . . .” It is implied that it was done regularly and frequently in the early church.

Next Time: The Church in God’s Program Enns pp. 347-366 Saucy pp. 69-97