Baptism & Holy Communion – Water & Wine
by Reverend Bill Keane

“Go and make disciples of all nations, baptizing them…”

“Do this, in remembrance of me.”

As is the case in many Protestant congregations, a typical Baptist church is usually made up of people whose religious history may include a wide variety of denominational experience. These varied traditions greatly broaden our collective perspective and profoundly enrich our sensibilities concerning what it means to be a Christian. One aspect that emerges within a framework of intentional inclusivity, is for both newcomers and long-time participants to bring their own sets of assumptions into the sanctuary.

Whether speaking in terms of dress, the role of the laity, sacrificial giving, the length and style of worship, the use of music and certain terminology, a typical modern church is a gathered community of souls who have grown accustomed to many different practices. In addition, there are times when practices and traditions become so familiar over time that we forget just how unique and special they are. For instance, while we recite the Lord’s Prayer on a weekly basis, how many of us have recently considered that in these words were are asking God to forgive us, to the level that we are forgiving others!

Therefore, every so often, it is healthy to review some of our crucial core practices and principles that may not make us entirely unique, but may have a wider or deeper meaning than we might have imagined. This is especially true when it comes to our celebration of the ordinances of Baptism and Holy Communion.

Notice the word “ordinance” as opposed to the more typical Protestant term “sacrament”.

• What is the difference between “ordinance” and “sacrament”?

While many of the early Baptists felt comfortable with the word “sacrament”, over time the word “ordinance” has gained favor because it refers to practices that the Lord Jesus Christ specifically ordained, or instituted, as attested by the Scripture.

(Let’s consider MATTHEW 28:19)
“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit…”

(Now have a look at LUKE 22:19)
And he took bread, and when he had given thanks he broke it and gave it to them, saying, "This is my body which is given for you. Do this in remembrance of me."

In both of these passages, and others, Jesus specifically sets forth that these practices or rites be undertaken by the Church. In contrast, Jesus did not explicitly command the practice of Penance, Ordination, Last Rites, Confirmation or Marriage. Thus, while the Roman Catholic and Orthodox Churches list seven “sacraments”, Protestants generally recognize two – Baptism and Communion. Protestants obviously hold things like Marriage, Ordination and Prayers for the Dying as sacred and holy, but they usually do not see them as “sacraments”.

As members of the “English branch” of the “Reformation Tree”, Baptists took on the assumption of only two sacraments, yet, as indicated, over time these came to be more commonly referred to as “ordinances”. The word “sacrament” is often defined as an outward sign, or means, of an inward grace. As such, many Christians think of the performance of sacraments as directly imparting grace to the participant. These are considered rites of sanctification, as if a spiritual holiness is conferred upon the believer or recipient by means of the physical act.

This isn’t a bad belief, but Baptists tend to shy away from such immanent and direct cause and effect conceptions, defining the ordinances much more freely and broadly. Grace is a gift coming directly from God, and thus it is not conferred upon a person by the act of a human being. Though the Spirit of God may well touch our hearts and minds as we participate in a given rite of the Church. In Baptism and Communion, most Baptists do not see the elements of Water or Bread as the direct media of a special or particular divine presence. Many Baptists will say that Jesus is “spiritually” present within the ordinances, in the heart of the believer, but not physically so in the elements used or the actions undertaken. Baptists do not usually see water as holy, nor do they tend to “bless” inanimate objects (ships, homes, cares, medals).

Even so, many folks being Baptized in our church have expressly stated a definite, unique and powerful sense of God’s presence as they participated in the rite. There have been Communion services resulting in similar testimony.

In other traditions, the water of Baptism is sometimes seen to specifically and qualitatively establish the recipient’s relationship with Christ, regardless of that person’s disposition, opening the door to heaven that would otherwise be closed. As an example, within this perspective, emergency Baptisms will be performed on infants nearing death in the belief that to do so is necessary for their complete salvation. It is informative that an alternative term for Baptism, “Christen” means to “Christ-en” someone.

Most Baptists do not see the water or the practice of Baptism in this way. The power of the rite resides in God and in the heart of the believer, and the use of water reflects the wider dynamic of salvation, but it does not supply it. The person is changed by God in the Holy Spirit, not by the substance of water.

With regard to Communion, note that in other traditions, “Transubstantiation” means that the Bread and Wine literally change and become (trans-substance) the Body and Blood of Christ. “Consubstantiation” means that the real presence of Christ is contained with or within the elements (as an iron taken from a fire stays iron but “carries” inside the glowing heat).

For most Baptists, the elements that enable us to celebrate these ordinances are symbolic signs of God’s love and action in our lives, they are not the means. Yet bear in mind that in freedom, Baptists are entitled to see and define Baptism or Holy Communion in any way they choose, so long as such a view can be biblically supported and sustained.

When speaking of what Baptists believe, we must remember that we are speaking of a community of Christians that strongly adheres to the concept of “soul freedom”, which is the right and responsibility of the individual believer to respond to Christ as they feel personally convicted. Thus, apart from faith in Christ (which can also be diversely defined), there is no one position of the Baptist Church on anything! We can speak of what many or most Baptists tend to believe or not believe, but usually we cannot say what all Baptists must believe.

• If physical elements do not in themselves convey Divine grace, why did Jesus give us physical rites to undertake in the practice of the faith?
• What other aspects of Church life and action result in a blessing being received by the believer?

While we are spirits, we find our lives and practice our faith as material beings. What we do affects and reflects what we believe. We thrive on and respond to things we can touch and see. So it is not surprising that almost all aspects of our Judeo-Christian tradition have physical symbols and acts to articulate spiritual realities (circumcision, dedication, Passover, anointing with oil, Baptism, Communion, worship). Keep in mind that children often learn the most from practices, examples and symbols that they can see and touch.

BAPTISM – BELIEVER’S BAPTISM

(Let’s consider Matthew 28:16-21)
Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. And when they saw him they worshiped him; but some doubted. And Jesus came and said to them, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age."

This section at the close of Matthew’s Gospel is referred to as “The Great Commission” that informs most believers to this day. We are “commissioned” to go out and bring people from every corner of the globe into fellowship with Christ. We are sent far beyond every line of demarcation and division to declare the Gospel, the Good News of salvation in Jesus Christ.

From the outset, Baptism has been a primary rite of passage or entry into the Body of Christ. Using water, it is a symbol of the washing away of sins, along with the death and re-birth of someone, who leaves the past behind and is born again into eternal life.

Baptism is not a culmination, but more a new beginning. Notice that in the sequencing of commands, the teaching that Jesus sends us to do comes after the Baptism.

Many Christian denominations practice infant baptism, for various reasons. Some do so as a necessary act to assure the washing away of “original sin” that they believe every baby is born with. This then enables such an infant to enter heaven and full communion with God in the event of an untimely demise. In point of fact, this belief about Baptism has significant tenacity, even among those who do not hold the tenets of a given church!

Other traditions practice infant baptism as a sign of God’s grace for a newborn, as a sign that Christ has come for them and that they are full beneficiaries of God’s covenant in Christ. It is not done to prevent damnation or denial of heaven, but to affirm the Good News for all people, of every age. Most reformed traditions practice this form of Baptism.

When the English Reformation was beginning, it came at a time when all people were Baptized at, or near, birth by government decree. Baptists came from within the Separatist and Congregational movements, and took things a step further by saying that churches should be made up of people gathered by personal faith, not coerced by force.

Baptists were first known as Ana-baptists, (and by other less seemly terms), because of the practice of “re-baptizing” those as adults who had already been baptized as infants. But in time we came to be called, simply (and often derisively!) as Baptists.

As Baptists today, we administer Baptism only to those who are able to personally accept Jesus as their Lord and Savior. This is commonly referred to as Believer’s Baptism. It is the most commonly and clearly attested practice of baptism found in the New Testament. Yet this is not to be construed as disparaging other baptismal traditions that have their own extensive history and beauty. We certainly do not need to enhance our own tradition by negating that of others. To do so may well be undermining the previous and profoundly important experience people may have had in other denominations – experiences in which God was undoubtedly present and active.

In the New Testament, especially in the Book of Acts, while Baptism of whole households takes place, and children were undoubtedly included (as were slaves), Baptism of professing adults is the most clearly attested form of Baptism, and it occasions all other implied forms of Baptism. If infants, children and slaves were indeed baptized as part of a given household (Greek “oikos” tends to imply a wider family) it was because of a faith profession made by the head of that household.

(Here are a few passages worth noting)

(ACTS 8:35-38)
Then Philip opened his mouth, and beginning with this scripture he told him the good news of Jesus. And as they went along the road they came to some water, and the eunuch said, "See, here is water! What is to prevent my being baptized?" And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him.
(Acts 16:14-15)
One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to give heed to what was said by Paul. And when she was baptized, with her household, she besought us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." And she prevailed upon us.

(ACTS 16:29-31)
And he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas, and brought them out and said, "Men, what must I do to be saved?" And they said, "Believe in the Lord Jesus, and you will be saved, you and your household." And they spoke the word of the Lord to him and to all that were in his house. And he took them the same hour of the night, and washed their wounds, and he was baptized at once, with all his family. Then he brought them up into his house, and set food before them; and he rejoiced with all his household that he had believed in God.

As Baptists we do not stipulate a given age as being appropriate for Baptism. While practices may vary from congregation to congregation, and indeed some Baptist churches have Baptism classes, similar to what would be Confirmation classes in other traditions, the Baptist principle of Believer’s Baptism would seem to encourage a very individualized approach to this ordinance or sacrament. The Holy Spirit of God does not move in our hearts according to a curriculum schedule defined by age.

Even so, Believer’s Baptism should not be seen as a rite primarily symbolizing our commitment to God, but our acceptance of and reliance upon God’s commitment to us.

We Baptize in the name of the Father, Son and Holy Spirit, accepting and celebrating Our God Who Created us, Redeemed us and Sustains us! Thus, whether experienced in infancy or adulthood, the emphasis is still on what God does in our salvation, not what we do. This is why Baptists do not re-baptize people every time they make a renewed commitment to Christ. In such a case, the focus would then be on us and our return or re-commitment rather than on God and His eternal embrace. Our devotion to God may vary, but God’s love is steadfast.

Keep in mind, Jesus was not advocating the Baptismal wording of Father, Son and Holy Spirit as type of incantation magical formula. It was his way of saying that people should be brought into the Body of Christ in the awareness of the God Who calls us into being, saves us from our sins, and lives within us each and every day. This Trinitarian doctrine or understanding is no empty or esoteric dogma. It is a love story in the fullest sense. It is this love story that enables us to be a church set apart and empowered by something called, “The Gospel”, or “The Good News”.

Baptists most typically practice Baptism by immersion because the Greek word for Baptism may imply immersion (though this is not the only definition that can be drawn). In immersion, one truly experiences Paul’s assertion that, We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. (Romans 6:4)
As Baptists, with the Scripture as our ultimate guide for the practice of the faith, we preach salvation by Christ, by grace, not works. So we need not adhere to any particular stance on the style or timing of Baptism. We are saved by the Blood of Christ, not by the water of Baptism – or when it was entered, or the amount used, or the type( fresh, salt, running, still).

• Parents, or teachers working with children may wish to consider that when a young person asks about Baptism or specifically requests it, this may be the best indicator of “readiness”, to be utilized, not discouraged.
• Many times young people who are in fact interested in Baptism will not necessarily request it, but they will respond positively to those who raise the potential opportunity with them.
• Keep in mind that a desire to be Baptized does not require that the candidate have every aspect of the Christian faith completely understood. Special classes are designed to enhance an initial desire or interest, and may well result in a very meaningful experience for both the candidate and the church.

HOLY COMMUNION – THE LORD’S SUPPER – THE LORD’S TABLE

At the Last Supper, Jesus renewed the Jewish Passover meal into creating a remembrance of him offering his own Body and Blood for our forgiveness and salvation.

(Let’s consider Luke 22:8-24)

So Jesus sent Peter and John, saying, "Go and prepare the passover for us, that we may eat it." They said to him, "Where will you have us prepare it?" He said to them, "Behold, when you have entered the city, a man carrying a jar of water will meet you; follow him into the house which he enters, and tell the householder, 'The Teacher says to you, Where is the guest room, where I am to eat the passover with my disciples?' And he will show you a large upper room furnished; there make ready." And they went, and found it as he had told them; and they prepared the passover. And when the hour came, he sat at table, and the apostles with him. And he said to them, "I have earnestly desired to eat this passover with you before I suffer; for I tell you I shall not eat it until it is fulfilled in the kingdom of God." And he took a cup, and when he had given thanks he said, "Take this, and divide it among yourselves; for I tell you that from now on I shall not drink of the fruit of the vine until the kingdom of God comes." And he took bread, and when he had given thanks he broke it and gave it to them, saying, "This is my body which is given for you. Do this in remembrance of me." And likewise the cup after supper, saying, "This cup which is poured out for you is the new covenant in my blood. But behold the hand of him who betrays me is with me on the table. For the Son of man goes as it has been determined; but woe to that man by whom he is betrayed!" And they began to question one another, which of them it was that would do this. A dispute also arose among them, which of them was to be regarded as the greatest.

Passover was a family celebration, and the highlight of the Jewish year commemorating the final act by which the Israelites were released from bondage to the Egyptians and became a free people. The blood of a lamb was sprinkled on the doorpost of all Israelite dwellings, and when seeing this blood, the angel of death “passed over” these homes.
Jesus is the new Passover Lamb (Paschal Lamb; Lamb of God) Whose blood on the Cross frees us also from death and sin.

The Communion Table symbolizes this act of God in Christ. In the Baptist tradition we do not take the elements of the bread and “wine” as powerful in themselves, but as symbols of God’s redemption worked on Calvary. We do not see this sacrifice being repeated each month at every Communion, but remembered. “Do this in remembrance of me.” It is a way of calling Jesus to mind – in the manifold ways in which he touches our lives. It is an example, it is an invitation, it is a challenge, it is a promise.

Thus Baptist clergy do not “consecrate” the elements as a priest is thought to do in other traditions. Ministers may preside at the table, but the real power in Communion is Jesus Christ, present in the Holy Spirit.

Note that Jesus instituted Communion at a Passover meal. At a dinner table. As Baptists, we are free to consider the full ramifications of this fact. For instance, at a Passover celebration, there is no need for “clergy”, and the youngest child has a very special role. What might this say to us as Christians?

• Is there anything in the Scriptures forbidding the head of a household from presiding over a dinnertime Communion?
• What about the participation of children in Communion?

Open Membership – Open Table

In many, if not all American Baptist Churches practice what is known as Open or Closed Membership, and they have an Open or Closed Table.

Open Membership means that one may become a member of a given congregation by simple profession of faith in Christ, or a Letter of Transfer from another Christian congregation, without having been baptized locally, or as an adult, or even at all.

This is in contrast to congregations where one must have been baptized, either locally (in the church one hopes to join), or as an adult (in another recognized Baptist church), and/or by full immersion. The latter restrictions to membership, contingent on Baptism to varying degrees, would be considered forms of Closed Membership.

Following closely on forms of Membership, we also have varying forms of Open and Closed Tables, in relation to who is encouraged or discouraged from receiving Holy Communion.

An Open Table is one where, generally speaking, the invitation to receive is extended to all in the worship service, regardless of their actual membership or stated prior Christian experience. The First Baptist Church of Branford, practicing Open Membership, also has an Open Table, and we do not restrict anyone from participating in Communion.
Some Baptist churches would practice varying expressions of a Closed Table, by requiring Membership in that local church, or proof of Membership in another recognized church, or Baptism by immersion as an adult.

As an example, a deacon from a church in the northeast, having been a professed and practicing Christian for over 7 decades was refused permission to receive Communion at her son’s church in the southwest because she had not been baptized in that church. Depending on the local Bishop, Protestants attending Catholic mass, may or may not be invited to receive Communion.

(Let’s consider once again a section of Luke 22 that we touched on before…)

And he took bread, and when he had given thanks he broke it and gave it to them, saying, "This is my body which is given for you. Do this in remembrance of me." And likewise the cup after supper, saying, "This cup which is poured out for you is the new covenant in my blood. But behold the hand of him who betrays me is with me on the table. For the Son of man goes as it has been determined; but woe to that man by whom he is betrayed!" And they began to question one another, which of them it was that would do this. A dispute also arose among them, which of them was to be regarded as the greatest.

Notice that this First Communion was done just prior to: all of the apostles running away from Jesus in the Garden, one betrayal, and three denials! Clearly from the text we know that both Peter and Judas were at the Table, participating, as were all the rest – none of whom having any clue about what Jesus was doing, and when they did have this awareness, they abandoned him!

So it seems very odd to the author of this study that we should invest any time or energy deciding who can and who cannot gather around modern Tables of the Lord!

“Sure, Judas Iscariot can participate with the Lord, but this newcomer to our midst cannot participate with us!”

“Peter denied Jesus repeatedly, but YOU have not been properly baptized!”

“Paul consented to the murder of Christians, and calls himself the ‘Chief of Sinners’, but YOU are not from our denomination, YOU are divorced, YOU are not old enough!”

• What message is conveyed, to the included and excluded, about Jesus, when churches practice varying levels of a Closed Table?
• Are there risks involved in having an Open Table?
• Are there risks involved in having a Closed Table?
• Does having an Open Table mean that an unabashed member of the KKK in full uniform should be invited to participate?

At the First Baptist Church of Branford, we allow and invite all people present in our sanctuary to receive our Communion, including children and youths. This is a very deliberate policy of allowing and encouraging parents to decide whether or not they would like their kids to participate.

(Consider Luke 18:15-17)
Now they were bringing even infants to him that he might touch them; and when the disciples saw it, they rebuked them. But Jesus called them to him, saying, ‘Let the children come to me, and do not hinder them; for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.”

• If children were allowed to personally participate with the Living Christ in the flesh, ought they not be allowed to participate with the symbols of Christ in Communion at the local church?
• If children are representative of the Kingdom, ought they not be allowed representation at the Lord’s Table?

One criteria for consideration in children’s participation in either Holy Communion or Baptism is their having a desire to! When a child expresses a desire to participate in any aspect of the Church’s life, this presents a golden and unique opportunity to match their desire with an experience that enables and encourages long-term faith.

In their younger years, (3-7) children learn most, not by what we say, but more so by how we say it, and what they experience. Therefore, if a child is encouraged or discouraged from participating in Holy Communion this, in itself, becomes a doctrinal message that is not soon forgotten. This may explain why the retention rate in Orthodox Churches is so high! Their youth receive Communion from infancy, and their participation in the life of the Church is assumed.

If understanding had been the criteria at the Last Supper, no one except Jesus would have been allowed to participate! The fact is, that very often we gain understanding of a given principle through participation. We do not exclude our young ones from participating in Thanksgiving Dinner until they can give a complete rendition of the events involved at Plymouth Rock.

The fact is that very young children love and accept Jesus in ways we adults unfortunately leave behind. They have a trust in Him that Jesus used as a model that we should all attempt to emulate. So, if the Lord did not want children kept from His love when he was present in this world, we should not feel the need to exclude kids with desire from drawing near to Christ symbolized in the Bread and the Cup.

• Once again, parents and churches should see young people’s desire as a tremendous opportunity for teaching and discipleship. When people ask in one form or another if they can draw near to Jesus and participate in what he brings, we want to find healthy ways of saying, “Yes!”
• Keep in mind that when Paul warns the Church in Corinth against unworthy participation in Communion, he was not referring to children, but to adults in that congregation who had turned the Lord’s Table into a drunken enterprise of feast or famine (1CORINTHIANS 11:17-34).

When we gather with love and faith in the ordinances of Baptism or Communion, the particulars may vary, but the Spirit is the same as the One Who was present at the Sea of Galilee and in the Upper Room. Our clothes may be different, our cultures may be divergent, but it is the same Lord Who beckons us into the Water of life and invites us to the Table of reconciliation. Beyond our varied languages, and the details of our daily lives, perhaps more than anything else, these outward symbols grant us a commonality of outward experience that spans over 2,000 years. In good times and bad, north and south, east and west, ancient and modern, followers of Christ have assembled together in community to celebrate and commemorate the Lord Who gave His life for us that we might live with Him.