Sacraments Flashcards
What is a sacrament?
A. The WSC 92: “A sacrament is a holy ordinance instituted by Christ; wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers.” Rom 4:11 1
Explanation: It is a holy ordinance because it was instituted by Christ. It represents Christ and the benefits of the new covenant.
It is a sign to the believer of the redemption purchased by Christ and assign of judgment to unbelievers.
It also works as sealing Christ and the benefits of the new covenant. This seal is a stamp of the personal element of the sacrament, those who receive it are marked as belonging to Christ and receptors of His promises.
Moreover, the sacrament and all its benefits are applied to believers.
What does it mean that the sacraments are signs?
A. It means that they are the visible representations of the promises of God in the new covenant. The people of God are marked as belonging to the Lord and distinct from the fallen world. It is a sign of blessings to believer and judgment to the world (1 Peter 3)
What does it mean that sacraments are seals?
A. It means that believers receive a staple of ownership or authentication (Rom 4:11). It seals to us the promise of the gospel (HC 66). As Walaeus claims “In relation to baptism that sealing entails making the promises of God more sure and certain.” We are sealed by the Spirit in our conversion, but it is the sacrament that the visuals are then sealed and applied to the believer.
In what sense is the grace of Christ “exhibited and conferred” (WLC 162) to believers through the sacraments?
A. In the sense that the sacraments point to spiritual realities. The sacraments fully exhibit the grace of Christ when the minister administrates them forth for the faith of the receivers. Believers receive the grace of Christ in the application of Christ’s blessings by the ministerial exhibition of the sign. The sealing works as an objective element in God sealing the promises of grace and the life purchased by His blood
B. In that the sacraments point to spiritual realities. The sacraments fully exhibit the grace of Christ in the faith of the receivers, the application of Christ’s blessing by the ministerial exhibition of the signs, and in the sealing promises of God.
Explain the “spiritual relation, or sacramental union, between the sign and the thing signified” in the sacraments (WCF 27.2)
A. The spiritual relation, or sacrament union, between the sign and the thing, signified, may be explained in the reality of the sacrament as a whole. Scripture often refers to the sign as though it is the thing signified. However, the sign is (as in Gen 17) appointed by Christ as a means of showing the visible ingrafting of one into the visible church. But, the seal is the inward and spiritual grace that is received by the recipient of the sacrament. (1 Pet 3) Therefore, the sacrament union presses believers toward participating in the sacrament efficaciously through faith in Christ.
What are the sacraments of the Old Testament? (Think this through carefully. Which two stand out? Are there any other ordinances that operated like sacraments?)
A. The sacraments of the Old testament are; the Tree of life, circumcision (Gen 17), the sacrificial system (Lev 1-10), the elements of purification (Lev 11-15), the feasts, the Sabbath, and Passover. The circumcision and the Passover stand out. Both were replaced in the NT, circumcision by the Baptism and the Passover by the Lord’s supper. Both pointed out the Redemptive work of Christ and were replaced by Baptism and Lord’s supper who point to completed Redemptive work of Christ.
What is the relationship between Christian baptism and John’s baptism?
A. Christian baptism and John’s Baptism have had the same elements but yet they are different. Both required believing in the Messiah and repentance of sin. The main difference is that promise that we find in the Gospel of Mark that says Christ would baptize believers with the Holy Spirit. So Christian baptism involves being baptized by the Holy Spirit. We see this difference clear in Acts 19 when Paul was perplexed that the men had not heard of the Holy Spirit through John.
What does the washing with water in baptism signify?
A. The cleansing of our sins by the blood of Christ and cleansing of us by the Holy Spirit.
How does baptism relate to God the Father? (WLC 165).
A. It signifies and seals that we were adopted by the Father to be part of his family. (Eph 1)
Describe the relationship between baptism and union and communion with Christ in grace and in glory (WLC 65-90 describes this at length).
A. Those who were identified with the saving work of the Trinity are joined in union with Christ and ingrafted into him. Those are now part of the Body of Christ, who is the head of His Church. Those who have been united with him now have communion with him in grace and glory and become partakers of his mediation, justification, and sanctification.
Why should baptism be administered by lawfully ordained ministers only?
A. God has called and ordained men to be ministers of His Word. To those men were trusted the ministries of the Kingdom (1 Cor 4) – Baptism and Lord’s Supper.
The Word and the sacraments are related for one cannot understand the sacraments apart from the Word. Therefore, the sacraments that stem directly from the Word of God are one the marks of a true church.
Which modes of baptism are acceptable in Scripture? Why?
A. The mode of baptism is not the essential part of baptism but the meaning of it is. The word baptism means to wash. The Washing was done in various ways in the Bible including emersion, pouring, and sprinkling. In other words, the mode of baptism does not invalidate the significance of it. In Hebrews 6 and 9 we find that the pouring of the Spirit and in 1 Peter 1:2 we find the sprinkling with Christ’s blood as relevant to the mode of baptism that Presbyterians do.
What does it mean to “improve” our baptism? How does this relate to the efficacy of baptism not being tied to the time in which it is administered? (WCF 28.6).
A. It means using and applying our baptism as we consider with thankful hearts all the benefits and privileges that are sealed by it in our Lord Jesus Christ and to those who witness the receiving of it. As we contemplate the reality of our sins, we are humbled and grow in the assurance of salvation and forgiveness of sins resting in the knowledge of the work of Christ in the lives of believers.
Also, we improved our baptism as we draw near to Christ and endeavor to live by faith, unity, and fellowship of the church. The efficacy of baptism is not tied to the time in which it is administered. For example, infants when baptized will not experience the joy of their faith until later in life but it does not change the efficacy of their baptism. Therefore, all Christians from all times, are called to improve their baptism as time passes in their lives for the sign of their baptism
Reconstruct and summarize a basic argument for household baptism.
A. A basic argument from household baptism flows the Covenant Theology. God has established a covenant with His people where He promises salvation to all of those who were elected from all eternity for salvation. In Gen 17 this covenant is promised to Abraham and his descendants after him through generation. A sign and seal of the covenant that God made with Abraham was circumcision. This covenant was a sign of an internal changing of the heart and was made not only with him but with every male in his household. In the NT the covenant of grace is exhibited in its fulness in the work of Christ. This covenant is not exclusive to one single nation anymore, but the gentiles are invited to be part of it. The circumcision that in the OT signified the coming of Christ as the one who would lay down His life and purchase a people with His own blood. Christ in the NT changes the sign of the covenant, for the sign of the OT is fulfilled in Him. (Rom 2, Act 2. Col 2) Although the sign has been changed the nature of the sign has not. The covenant of grace continues in the NT and as well the household baptism and we have instances of household baptism in Acts 10, 16, 18. Now the sign of the covenant points to the accomplished work of Christ in the life of all believers.
How does the Lord’s Supper direct believers to the past, the future, and the present?
In the Lord’s Supper believers are directed to the past, for it reminds us of the Christ offering up himself as a sacrifice to satisfy divine justice, proving atonement to us and reconciling us to God the Father. The Lord’s Supper also directs us to the future for Jesus said “But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom” (Mat 26:28-29). Therefore, believers have this eternal hope that in the future we will be with Christ. But at the same time, the Lord’s Supper directs the believer to the present, for it is a present reality. The reality that as we are made partakers of His blood and body, blessed with His spiritual presence which is what makes is a means of grace.
What does it mean to examine yourself in coming to the Lord’s Supper? (1 Cor. 11). Why is self-examination positive rather than negative in its aim?
A. The examination of self before coming to the Lord is positive for it causes believers to mourn for their sins and bring their minds into the reflection of the sacrifice of Christ, His atonement at Cross, all his suffering, and work of redemption in favor of God’s people. This self-examination helps us to see all short we fall from what is required from us and helps us to see how much we need Christ and his saving grace. This self-examination should bring joy and thankfulness to our hearts as we partake of the Supper looking to past and to what Christ did for Us, looking for the future for we have the surety that we will be with Him forever and reminds us that Christ is very present with us. However, the supper also has a negative aspect, for a failure to examine ourselves puts us at risk of eating and drinking judgment upon ourselves.
How do baptism and the Lord’s Supper agree and differ? (WLC 176-177. You may use the catechism to help you, but put the answer in your own words).
A. They agree in the fact that both have are signs and seals that signify the saving work of Christ and the New Covenant established by Him (Mat 26). Also, both are instituted by God for the nourishment of the saints. Both of them are ordinances for the church, who should be administrated by the minister of the Word. Both are means of grace must be practiced in the church until the last day.
B. They differ in the fact that while the Lord’s Supper is to be practiced with frequency, the baptism only once for each believer. While baptism signifies our engrafting into Christ, the Lord’s Supper shows forth our permanent communion with the Lord and His nourishment of our Souls by the Spirit.
What are the weaknesses in the arguments for paedocommunion?
A. Some of the weaknesses in the arguments for paedocommunion are: First, Exodus 12 is not normative, because we find in Ex. 23:17 and Deut. 16:16 that the Passover did not require the entire household;
Second, we are to conclude by good and necessary consequence that membership in the covenant does not give full rights and privileges for the children. For example, a citizen of the U.S does not have the privilege to vote for president before turning 18 years old. Also, citizenship implies duties. Is a child able to go to fight in the war? In Israel, we find that those duties were required only after a certain age. (Num 1:45);
Third, 1 Cor 11 is normative for all participants of the Lord’s Supper. We are required to discern the Lord’s body in the knowledge of God. Children cannot do that.
Also, What makes a text more normative than others? To say that one text is normative and the other is not as the paedocommunion argues is to say that we can choose what we want to obey in the Bible. One could for example say that women in the office were only normative in the context of Titus and Timothy; Finally, the greatest weakness of the paedocommunion argument lies in the fact that it is not Biblical.
How many sacraments are there? Defend your answer with Scripture proofs.
“The sacraments of the New Testament are, Baptism and the Lord’s Supper.”—WSC #93
Matthew 28:19-20 - 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, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
Matthew 26:26-28 - 26 Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” 27 And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, 28 for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.
Does anything really happen in a sacrament?
“There is in every sacrament, a spiritual relation, or sacramental union, between the sign and the thing signified: whence it comes to pass, that the names and effects of the one are attributed to the other.”-WCF 27.2
Cite at least four New Testament references showing parallels between the Old Testament and New Testament sacraments
“And he received the sign of circumcision, a seal of the righteousness that he had by faith while he was still uncircumcised.”—Romans 4:11
“For I do not want you to be ignorant of the fact, brothers, that our forefathers were all under the cloud and that they all passed through the sea. They were all baptized into Moses in the cloud and in the sea. They all ate the same spiritual food and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ.”—1 Corinthians 10:1-4
“While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, Take and eat; this is my body. Then he took the cup, gave thanks and offered it to them, saying, Drink from it, all of you. This is my blood of the new covenant, which is poured out for many for the forgiveness of sins.”—
Matthew 26:26-28
“In Him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with a circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead.”—Colossians 2:11-12
“Then some of the believers who belonged to the party of the Pharisees stood up and said, The Gentiles must be circumcised and required to obey the law of Moses.”… It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following…“—Acts 15
Of what is baptism a sign and seal?
Engrafting into Christ
Partaking of the benefits of the covenant of grace Our engagement to be the Lord’s
What is baptism?
“Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Spirit, does signify and seal our engrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord’s.”—WSC #94
Where in Scripture are these terms used?
“And he received the sign of circumcision, a seal of the righteousness that he had by faith while he was still uncir-cumcised.”—Romans 4:11
“We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.”—Romans 6:4
“Now it is God who makes both us and you stand firm in Christ. He anointed us, set his seal of ownership on us, and put his Sprit in our hearts as a deposit guaranteeing what is to come.”—2 Corinthians 1:21-22
“And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having be-lieved, you were marked in him with a seal, the promised Holy Spirit, who is the deposit guaranteeing our inher-itance until the redemption of those who are God’s possession—to the praise of his glory.”—Ephesians 1:13-14
“You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourself with Christ.”—Galatians 3:27
