Sacraments

Front 1

What are the means of grace?

Back 1

The Word, sacraments and prayer.
- Matt. 28:19
- Acts 2:41-42

Front 2

What is a sacrament?

Back 2

A sacrament is a holy ordinance instituted by Christ in his church, in which Christ and the benefits of his mediation of the covenant of grace are signified, sealed and applied to believers (Gal. 3:27; 1 Cor. 10:16).

Front 3

How many sacraments are there? What is the criteria for determining a sacrament?

Back 3

• There are two sacraments: baptism and the Lord’s supper (Matt. 28:19; 26:26-28).
• A sacrament must be:
- Explicitly instituted by Christ as an ordinance in his church that continues until he returns (Matt. 28:19; 1 Cor. 11:26).
- An external, sensible sign and seal of the benefits of Christ’s mediation of the covenant of grace.

Front 4

Is foot washing a sacrament? Why?

Back 4

No.
1 - Foot-washing is not a sign and seal of the benefits we receive from Christ’s mediation of the covenant of grace, but rather a symbol of the acts of humility and service that we should perform (Jn.13:13-16).
2 - Foot-washing was not instituted as an ordinance that continues until Christ returns (Jn. 13:13-16; cf. Matt. 28:19; 1 Cor. 11:26).
3 - There is no evidence that the apostles or early church practiced foot-washing as a sacrament, but there is ample evidence that they practiced baptism and the Lord’s Supper.

Front 5

What are the parts of a sacrament?

Back 5

The sign and the grace it signifies.

Front 6

Does anything really “happen” in a sacrament?

Back 6

Yes.
1) The benefits of Christ’s mediation are signified and sealed (1 Cor. 10:16)
2) Our faith is nourished and strengthened (Gal. 3:26-27)
3) We are obliged to obedience (Rom. 6:3-4)
4) We testify to our love for one another (1 Cor. 10:17)
5) We are distinguished from unbelievers (Eph. 2:11-12)

Front 7

Cite at least four NT references showing parallels between the OT and NT with regard to sacraments.

Back 7

• Baptism and circumcision
1) Col. 2:11-12
2) Acts 2:39, cf. Gen. 17:9-12
• Lord’s Supper and Passover
1) Matt. 26:26-28, cf. Ex. 12
2) 1 Cor. 10:16-18 (Israel eating sacrifices)

Front 8

How are the sacraments related to the written and preached word?

Back 8

• The Word and the sacraments:
1) Have the same author (2 Tim. 3:16; 1 Cor. 11:23-25)
2) Have the same content (1 Cor. 1:23; 11:26)
3) Require faith as the means to appropriate the content (1 Cor. 1:21; Col. 2:12)
• But the Word takes priority over the sacraments, because it:
1) Is essential for salvation, while the sacraments are not (Rom. 10:14-15; 4:11)
2) Engenders and strengthens faith, while the sacraments only strengthen it (Rom. 10:17; Gal. 3:26-27)
3) Is intended for the whole world, while the sacraments are only intended for the church (Rom. 10:12-17; Eph. 2:11-12).

Front 9

How are the sacraments a means of grace?

Back 9

The sacraments are signs and seals that the Holy Spirit uses to confer divine grace when that grace is received by faith (Gal. 3:26-27; Col. 2:12).

Front 10

Reformed view of the sacraments...

Back 10

- The sacraments are signs and seals that the Holy Spirit uses to confer divine grace when that grace is received by faith (Gal. 3:26-27; Col. 2:12).
- There are two sacraments: baptism and the Lord’s Supper (Matt. 28:19; 26:26-28).

Front 11

Roman Catholic View of the sacraments...

Back 11

1) The sacraments confer grace by the work performed (ex opre operato), apart from the faith of the recipient.
 Objection: Gal. 3:26-27 and Col. 2:11-12 both say faith is necessary to appropriate the grace offered in a sacrament.
2) There are 7 Sacraments: Baptism, Communion, Confirmation, Penance, Marriage, Ordination, Last Rights / Extreme Unction.
 Objection: The last 5 of these were either not instituted by Christ as an ordinance that continues until he returns, or do not signify the benefits of Christ’s mediation, or both. Therefore, they do not meet the definition of a sacrament (Gal. 3:27; 1 Cor. 10:16).

Front 12

Lutheran view of the sacraments...

Back 12

1) The faith of the recipient is necessary for the sacraments to confer grace.
2) There are two sacraments: baptism and the Lord’s Supper.

Front 13

Baptist view of the sacraments...

Back 13

1) Sacraments are not means of grace, but merely symbols of it.
 Objection: Scripture teaches that the sacraments are signs and seals that the Holy Spirit uses to confer divine grace when that grace is received by faith (Gal. 3:27; Col. 2:12).
2) There are two sacraments: baptism and the Lord’s Supper.

Front 14

What is baptism?

Back 14

Baptism is a sacrament in which washing with water in the name of the Father, Son and Holy Spirit (Matt. 28:19) signifies and seals:
1) our in-grafting into Christ (Gal. 3:26-27);
2) our partaking of the benefits of the covenant of grace (Acts 2:38-39);
3) and our engagement to be the Lord’s (Rom. 6:3-4).

Front 15

Where in Scripture is the language of “sign” and “seal” used? How does this latter term relate to paedo-baptism?

Back 15

1) The language of sign and seal in reference to a sacrament is used in Rom. 4:11.
- Used in reference to circumcision.
2) The term “seal” means that baptism is a guarantee and confirmation of the grace which it signifies.
- This relates to paedo-baptism because when an infant is baptized, God is marking that child as his, and providing confirmation of his promise to bestow on that child the blessings of the covenant of grace.

Front 16

What is the proper mode of baptism?

Back 16

Baptism is properly administered by pouring or sprinkling water (Heb. 9:10-21; Acts 2:33, 38-39). Immersion is permitted but not necessary.

Front 17

Why is immersion permitted but not necessary?

Back 17

1) Baptism signifies purification from sin (John 3:25-27; Acts 2:38).
o This purification is described in terms of sprinkling in Heb. 9:10-22, Heb. 10:22 and Ezek. 36:25-26.
2) Baptism also signifies regeneration by the Holy Spirit (Tit. 3:4-5), and Scripture often speaks of the Spirit being poured out (Joel 2:28-29; Acts 2:33; 10:45).
3) This is why sprinkling or pouring are the prescribed modes of baptism.
4) But immersion is permitted, because it can also symbolize purification.

Front 18

Defend the Reformed view of the mode of baptism against the Baptist view (CARD A)

Back 18

1) Although βαπτιζω and its cognates can mean immersion, the word does not only mean immersion.
- Heb. 9:10 uses βαπτισμα to refer to the various ceremonial washings of the old covenant, and then refers to those same washings in terms of sprinkling in vv. 13, 19 and 21.
 V. 22 says that these washings symbolized purification with blood for the forgiveness of sins.
2) Purification from sin is precisely what baptism signifies (John 3:25-27; Acts 2:38).
- This purification is described in terms of sprinkling, not only in Heb. 9, but also in Heb. 10:22 and Ezek. 36:25-26.

Front 19

Defend the Reformed view of the mode of baptism against the Baptist view. (CARD B)

Back 19

3) Baptism also signifies regeneration by the Holy Spirit (Tit. 3:4-5), and Scripture often speaks of the Spirit being poured out (Joel 2:28-29; Acts 2:33; 10:45).
4) This is why sprinkling or pouring are the prescribed modes of baptism.
5) But immersion is permitted, because it can also symbolize purification.

Front 20

If someone came to you and asked to be baptized by immersion, how would you respond?

Back 20

I would seek to understand why immersion was so important to them, and I would take them through the biblical evidence for sprinkling and pouring.
If they were still not convinced, I would ultimately refuse to baptize them by immersion.
- The administration of the sacraments is under the authority of the Session, and therefore, I would only baptize in the mode authorized by the Session.
 I would attempt to guide the Session towards sprinkling.

Front 21

Who is to be baptized?

Back 21

All who profess faith in Christ, together with their children (Acts 2:38-39).

Front 22

Why do we baptize our children? If they can’t believe, how can baptism be a sign of their commitment to the Lord?

Back 22

1) We baptize our children because God promises to be God to us and to our children after us, and he therefore considers our children to be part of his covenant people, and commands us to give them the sign of the covenant.
a) The new covenant sign of baptism corresponds to the sign of circumcision in the Old Testament (Col. 2:11-12).
b) God commanded that the covenant sign of circumcision be administered to the children of his covenant people (Gen. 17:9-14).
c) This command is not rescinded with the new covenant sign of baptism. In fact, Scripture indicates that both the promise and the command continues in Acts 2:38-39.
2) Romans 4:11-12 says that circumcision was a sign of faith, yet God commanded that it be administered to infants. So clearly God does not share the assumption that a sign of faith should only be administered to those who are old enough to have faith.

Front 23

Compare and contrast circumcision and baptism, citing the relevant passages of Scripture.

Back 23

Similar:
1) Initiatory rite (Gen. 17:9-12; Acts 2:38-39)
2) Picture the death of the old man and the cutting away of the sinful nature (Col. 2:11-12; Rom. 6:3-4).
3) Signify:
 Regeneration (Rom. 2:28-29; Tit. 3:5)
 Repentance (Jer. 4:4; Acts 2:38)
 The righteousness of faith (Rom. 4:11; Gal. 3:26-27)
Different:
1) Circumcision only administered to males, baptism to males and females

Front 24

What are the most common objections that Baptists raise against infant baptism, and how would you respond? (CARD A)

Back 24

Baptism is a sign of justification by faith, and therefore should not be administered before faith is present.

Response: Circumcision was a sign and seal of justification by faith, just like baptism (Rom. 4:11; Gal. 3:26-27), yet God commanded that circumcision be administered to infants (Gen. 17:9-12). So clearly God does not share the assumption that a sign of faith should not be administered to children before faith is present.

Front 25

What are the most common objections that Baptists raise against infant baptism, and how would you respond? (CARD B)

Back 25

Infant baptism is no where in Scripture.

Response: This objection fails to see the connection between baptism and circumcision.
 Circumcision was the sign the covenant the Old Testament, and it was administered to infants because God considered them part of his covenant people (Gen. 17:9-12).
 In the new covenant, circumcision has been replaced with baptism (Col. 2:11-12). Yet Acts 2:38-39 indicates that the command to administer the covenant sign to our children continues.

Front 26

How would you deal with a family in your church who does not want their child baptized?

Back 26

With prayer and patience, I would do everything in my power to convince them of the truth and importance of infant baptism. I would take them through Children of the Promise by Randy Booth, as well as the relevant passages of Scripture. I would also impress upon them the seriousness of this command (Gen. 17:14).

Front 27

Does baptism actually save the person baptized?

Back 27

No. Although it is a great sin to neglect baptism, grace and salvation are not so inseparably annexed to it that no person can be regenerated or saved without it, or that all those who are baptized are undoubtedly regenerated.
1) Paul’s argument in Rom. 4:9-12 is that Abraham was justified by faith before he received the sign of circumcision, so salvation must be by faith rather than circumcision.
2) Because baptism is the new covenant counterpart to circumcision, its relationship to salvation is the same.

Front 28

Describe the relationship, if any, between baptism and regeneration.

Back 28

In baptism, the grace of regeneration is offered and really exhibited, but baptism itself does not regenerate (Rom. 4:11).
a) Regeneration is a work of the Holy Spirit (Tit. 3:5).
b) Acts 10: Cornelius receives the Spirit and is regenerated before he is baptized.

Front 29

How is baptism rightly administered?

Back 29

Baptism is rightly administered through washing with water in the Name of the Father, Son and Holy Spirit by a minister of the gospel lawfully ordained (Matt. 28:19; 16:19).

Front 30

Can a person be baptized more than once?

Back 30

1) If a person’s baptism is lawfully administered (see above), they should only be baptized once.
2) Baptism signifies and seals one-time acts of grace that are associated with initial salvation, such as in-grafting into Christ (Gal. 3:27), regeneration (Rom. 6:3-4), and cleansing from the guilt of sin (Acts 2:38). Because these are one-time acts, baptism should only be administered once.

Front 31

Our larger catechism speaks of improving our baptism. What does it mean by that, and how are we to improve our baptism?

Back 31

a) The catechism is guarding against the tendency to see baptism as merely a rite with no actual significance.
b) So when the catechism speaks of improving our baptism, it means that we should put our baptism to use by experiencing its meaning and living out its implications in daily life.

Front 32

How do we improve our baptism?

Back 32

1) When others are baptized, by reflecting on the grace baptism signifies and seals, and how God has bestowed that grace upon us;
2) By sorrowing for our sin, and confessing our need for the cleansing which baptism signifies;
3) By believing and rejoicing in the forgiveness of our sin
4) By drawing strength from our union with Christ in his death and resurrection to grow in our sanctification.

Front 33

Defend the Reformed view of baptism against the Catholic view.

Back 33

Catholic View: Baptismal regeneration. Through the sacrament of baptism the recipient is regenerated.

Objection: baptismal regeneration nullifies the need for faith to make baptism effective (Col. 2:11-12), and in Acts 10 Cornelius receives the Holy Spirit and is regenerated before he is baptized.

Front 34

Defend the Reformed view of baptism against the Lutheran view.

Back 34

Lutheran View: Baptismal regeneration. Through the sacrament of baptism the recipient is regenerated.

Objection: baptismal regeneration nullifies the need for faith to make baptism effective (Col. 2:11-12), and in Acts 10 Cornelius receives the Holy Spirit and is regenerated before he is baptized.

Front 35

Defend the Reformed view of baptism against the Baptist view.

Back 35

Baptist View: Baptism is a sign of faith and a public profession of faith, and as such it should only be administered to believers, not their children.
Objection: Scripture never describes baptism as a public profession of faith, of something we do (though faith is required to appropriate the grace offered in baptism). Rather, baptism is a sign and seal of what God has done on our behalf through his Son (Rom. 4:11-12; 6:3-4; Col. 2:11-12).
Objection: Baptists fail to recognize the connection between circumcision and baptism. Circumcision was a sign and seal of the righteousness of faith, just like baptism (Rom. 4:11; Gal. 3:26-27), yet God commanded that circumcision be administered to infants (Gen. 17:9-12).