Infant Baptism

By Harman, Allan M.

Book Id: WPLBN0000708776
Format Type: PDF eBook:
File Size: 0.2 MB
Reproduction Date: 2005

Title:	Infant Baptism
Author:	Harman, Allan M.
Volume:
Language:	English
Subject:	Religion, Christianity, Literature
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Historic Publication Date:
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Citation APA MLA Chicago M. Harma, B. A. (n.d.). Infant Baptism. Retrieved from http://gutenberg.cc/

Description
Religion and Christian Theology Collection

Excerpt
Excerpt: At the outset some remarks are apposite in regard to the term 'sacrament' which is used in all the Reformed confessions in reference to baptism and the Lord's Supper. The term is not a biblical one, but rather one of ecclesiastical origin. The Latin word sacramentum was the term for the military oath by which a soldier bound himself to obey the officer placed over him. Possibly the term was transferred to Christian use to signify the obligation of a Christian to serve Christ. Another explanation of its Christian use is that it refers to the mysteries of Christianity and to the fact that the sacraments, though outward signs, yet have an inward and spiritual meaning. Our understanding of a sacrament does not depend, however, on the derivation of the term but rather on the teaching of Scripture in regard to it. The authority behind the sacraments is divine, not human, and in this respect they are similar to other ordinances which form a part of worship. In the preaching of the Word the truth is brought home to the heart and understanding, while in the sacraments the same truth is impressed by means of visible signs. They signify the benefits of the gospel as they serve as pictorial representations of covenant promises. Even the spectator at the administration of the sacrament may learn something of the gospel message, though the sacramental benefit is confined to worthy participants. The sacraments must be understood in a federal or covenantal context. They are (as Paul says in Rom. 4?11 of one of the sacraments of the Old Testament church) seals of the covenant and of its blessings. This covenantal connection is stated explicitly of the Lord's Supper in the words of institution: 'This cup is the new covenant in my blood, which is shed for you' (Lk. 22.20). The connection of baptism with the covenant is seen primarily in the relation which baptism has to circumcision. The sacraments are sealing ordinances in that they confirm or seal God's promises and are perpetual witnesses to the fact that 'he is faithful who has promised' . As sacraments, baptism and the Lord's Supper are means of grace. They serve to strengthen the faith of those who receive them, and are a means of upbuilding those who already possess God's grace. In applying the benefits of the gospel they do not work automatically, but serve as channels of God's grace in that they are among the appointed means for the advancement of spiritual life. There is no virtue in the sacraments in and of themselves, for they are entirely dependent on the operation of the Spirit of God and on the faith of the recipients. A merely physical participation in the sacraments conveys no blessing, but rather brings with it the condemnation of God. Another fact which must be borne in mind is that the sacraments have significance as ordinances of the church. That is to say, they are not administered privately, nor do they have significance for an individual apart from his connection with the church of God. This fact explains why the administration of the sacraments falls to office-bearers of the church. In the Reformed churches the administration of the sacraments is the responsibility of the minister because of the intimate connection between the preaching of the Word and the administration of the sacraments. Those entitled to preach the Word dispense the sacraments, and in so doing act on behalf of the church. Likewise the sacraments are administered publicly in the presence of the congregation because they relate to congregational life, and to proceed to administer them in private is a denial of their corporate character.