Let just say, I have it edited down to four pages.
The problem with any endeavor like this is that there is so much to say.
Usually less is more.
But I at least want to lay our some scriptures, some history, some application, and an explanation of our process.
So, if you want to do a bit of reading, enjoy! Just remember, this is not an "official" document, but a work in progress...
Concerning Baptism and Communion (DRAFT)
Connections Community Church, as one part of the larger Protestant church tradition, upholds two sacraments of the church: Baptism and Communion. As “sacraments” we believe these to be sacred traditions, revealed to the church through the Scriptures, taught by Jesus Christ, and administered in the church. While Jesus taught and commanded his followers many things, baptism and communion are unique. Each sacrament serves as a “sign” and “seal” of an individual as a part of the visible church. Each carries with it spiritual unique spiritual blessings in the life of the believer and the church.
On the Sacraments…
“Sacraments are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ, and his benefits; and to confirm our interest in him: as also, to put a visible difference between those that belong unto the church, and the rest of the world; and solemnly to engage them to the service of God in Christ, according to his Word.” (Westminster Confession of Faith 27)
The Heidelberg Catechism Question 66. What are the sacraments?
Answer: The sacraments are holy visible signs and seals, appointed of God for this end, that by the use thereof, he may the more fully declare and seal to us the promise of the gospel, viz., that he grants us freely the remission of sin, and life eternal, for the sake of that one sacrifice of Christ, accomplished on the cross.
The term sacrament comes from the Latin word sacramentum. In its classical uses it represents something set apart from other things, something dedicated for a particular and special purpose. The word sacrament is not directly used in Scripture, so like the words theology, Trinity and others, it is designed to represent a particular biblical teaching.
Concerning Baptism…
“Baptism is a sacrament of the new testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church; but also, to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life. Which sacrament is, by Christ's own appointment, to be continued in his church until the end of the world.” (Westminster Confession of Faith 28)
The sacrament of baptism reminds and assures us that “as surely as water washes away dirt from the body, so certainly [Christ’s] blood and his Spirit wash away . . . all [our] sins” (Heidelberg Catechism, Q. and A. 69). And because “infants as well as adults are in God’s covenant and are his people,” they, “no less than adults, are promised the forgiveness of sin” and thus “by baptism . . . should be received into the Christian church. . . . This was done in the Old Testament by circumcision, which was replaced in the New Testament by baptism” (Heidelberg Catechism, Q. and A. 74).
Jesus affirmed baptism both through his example, by embracing the baptism of John in the inauguration of his public ministry; and in his teaching, by commanding his followers, “All authority in heaven and earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the father, and of the Son, and of the Holy Spirit…” (Matthew 28:18-19)
In the book of Acts we see the immediate engagement of this command. On Pentecost the Apostle Peter preached, people believed and repented, and they were baptism that very day (Acts 2). Throughout Acts we see the immediate and spontaneous connection between the preaching of the word, belief and repentance, and baptism as the outward expression of new life in Jesus, both for individuals and for households.
Connections affirms baptism as the most biblical and faithful public expression of new life in Jesus and participation in the church. When an adult comes to faith in Jesus and desires to be a part of the church they should seek, and the church should offer, baptism. Connections also affirms the longest standing tradition in the Christian churches of infant baptism.
In practice we believe the preferred mode of baptism is immersion. However, as baptism is administered as a public witness for both the believer and on behalf of the world, we seek to baptize in the most convenient and public way possible, namely, in worship on the Lord’s Day. To this end we will also affirm the practice of sprinkling or pouring- In this way the symbolism and power of public baptism is preserved- the person humbles themselves, kneels as if dying to self, is washed clean by the waters of Baptism, and rises to new life in Jesus.
In summary, Connections affirms and will practice the following:
- • Believer’s baptism- adults who profess repentance and faith in Jesus as Lord, either after a time of preparation, or in immediate response to repentance and belief. (Matthew 28:18-20, Acts 8:36-40)
- • Infant baptism- claiming the promise of faith for a household and the children of Christ-followers. (Matthew 28:18-20, Acts 2:38-41)
- • Children’s Dedication- as Jesus blessed the children that were brought to him, so we will bless or dedicate all children of believers who in good conscious can not embrace infant baptism.(Matthew 19:13-15)
- • Re-affirmation of the baptismal vows- for all persons who were baptized as infants, or as adults, who wish to publicly profess their faith in Jesus, we will re-affirm the baptismal vows taken on their behalf, or taken themselves. This reaffirmation should only be enacted after prayerful consideration and in the understand this is not a “re-baptism,” for we believe in “One Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.” Ephesians 4:5-6
From the moment of baptism forward, such persons will be considered active participants in the ministry of Connections Community Church.
Further Background
In Christianity, baptism (Greek, "immersing,” “washing, "performing ablutions") is the sacramental act of cleansing in water that admits one as a full member of the Church. Roman Catholics, Eastern Orthodox, Oriental Orthodox, Lutherans, Anglicans, Presbyterians, and Methodists practice both believer’s and infant baptism, and these form the vast majority of Christians. Some denominations do not practice infant baptism, instead requiring that a person be of the “age of accountability” and accepts Jesus Christ as their Savior before baptism ("believer's baptism").
Early Christian beliefs regarding baptism were variable. In the most usual form of early Christian baptism, the candidate stood in water and water was poured over the upper body.
Evidence for infant baptism, which would remain universal until the Protestant Reformation, has been seen in second-century writers such as Justin Martyr and Irenaeus and is more explicit in the Apostolic Tradition of Hippolytus of Rome (c. 170 – c. 236).
Baptism is considered by the Reformed churches as the visible sign of entrance into the New Covenant and therefore may be administered individually to new believers making a public profession of faith. Paedobaptists further believe this extends corporately to the households of believers, which typically would include children, or individually to children or infants of believing parents. In this view, baptism is thus seen as the functional replacement and sacramental equivalent of the Abrahamic rite of circumcision.
Concerning the Lord's Supper…
“Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord's Supper, to be observed in his church, unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death; the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and, to be a bond and pledge of their communion with him, and with each other, as members of his mystical body.” (Westminster Confession of Faith 29)
Along with baptism, the Lord’s Supper (Holy Communion, Eucharist, Breaking of Bread) is a sacrament. Believers in Christ who have professed their faith are welcome to receive the nourishment and refreshment of the bread and cup of the Lord “as sure signs” in remembrance of Christ’s body and blood poured out for us in his once-for-all sacrifice on the cross (Heidelberg Catechism, Q. and A. 75-82).
In Baptism the believer and children of believers become participants in the life and ministry of the church. In the Lord’s Supper, believers and their households are nourished in grace and faith.
The Lord's Supper was directly instituted by Jesus Christ as a continuing practice for the church during this era before the return of Jesus Christ and the consummation of the Kingdom of God. (Matthew 26:26-29, Mark 14:22-25, Luke 22:19-20 and 1 Corinthians 11:23-25). This has been the universal understanding and practice of bible-based churches.
As a Sacrament, the Lord's Supper is a sign and seal of the covenant of grace. It is a means by which true believers may spiritually grow and be nourished when received in faith and in the way God has specified in his covenant promises. By partaking of the elements we come into union with Christ as a united covenant people. For this reason the Lord's Supper is often called Communion.
The classic Reformed position holds that that there is a real presence of Christ in the elements, but it is not a physical presence. By virtue of God's promise we partake of Christ's body and blood spiritually, receiving the benefits of his covenantal presence when those rightly qualified partake obediently and in faith, trusting in God's assurance that blessing will accompany this means of grace.
Those who receive the elements of the Lord's Supper in ignorance or with a wicked intent cannot receive the blessing promised. God looks upon the heart and blesses only those who come as he specifies in his word.
Paul carefully instructed the church at Corinth about the right reception of the Lord's Supper in 1 Corinthians 11. This text serves as our guide for the administration of the Lord’s Supper. Believers are encouraged to prayerfully partake of the sacrament. Persons who do not openly confess Jesus as savior and Lord should not partake. Persons who profess faith in Jesus, but who have not yet been baptized, are encouraged to wait until such time.
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