Sacraments & Ordinances

“For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks (eucharistesas, εὐχαριστήσας), he broke it, and said, ‘This is my body, which is for you. Do this in remembrance (anamnesis, ἀνάμνησις) of me.’” — 1 Corinthians 11:23-24

A Note on Terminology

Christians use different terms for the sacred rites Christ instituted. Those in the Catholic, Orthodox, Anglican, Reformed, and Lutheran traditions typically speak of sacraments — from the Latin sacramentum (“oath, sacred pledge”), which the Vulgate used to translate the Greek mysterion (μυστήριον) — “mystery, hidden purpose of God.” These are visible signs of invisible grace, means through which God communicates his grace to believers. Those in the Baptist and broader evangelical traditions often prefer ordinances — acts of obedience commanded by Christ that visibly portray gospel realities. The difference in terminology reflects genuine theological distinctions, but all traditions agree that Christ commanded these practices and that they hold deep spiritual significance for the life of the Church. As early as the Didache (c. 50–120), the Church was providing instructions for baptism and the Eucharist, indicating that these rites were central to Christian identity from the very beginning.

Baptism

“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.” — Matthew 28:19

Baptism — from baptisma (βάπτισμα) — “immersion, washing” — is the rite of initiation into the Christian community, commanded by Christ Himself. It is an outward sign connected to the inward reality of union with Christ in His death and resurrection (Romans 6:3–4; Colossians 2:12). Paul uses the verb synthaptō (συνθάπτω) — “to bury together with” — to describe being buried with Christ in baptism, and synegeirō (συνεγείρω) — “to raise together with” — to describe being raised with him to new life.

Views on Baptism

Christians have held different convictions regarding the proper subjects and mode of baptism:

Believer’s baptism — Baptism is reserved for those who have made a personal profession of faith. This view emphasizes the New Testament pattern of belief preceding baptism (Acts 2:38, 41; 8:12; 16:31-33). Held by Baptist, Anabaptist, Pentecostal, and many evangelical traditions.
Infant baptism (paedobaptism) — from Greek paido- (παιδο-) — “child” — the children of believing parents are baptized as a sign of God’s covenant promises, analogous to circumcision — peritome (περιτομή) — “cutting around” — in the Old Testament (Colossians 2:11-12; Acts 2:39; 16:15, 33). Held by Catholic, Orthodox, Anglican, Lutheran, Reformed, Presbyterian, and Methodist traditions.

Modes of Baptism

Immersion — the candidate is fully submerged in water, reflecting the Greek baptizo (βαπτίζω) meaning “to immerse” and symbolizing burial and resurrection with Christ
Affusion (pouring) — water is poured over the candidate’s head
Aspersion (sprinkling) — water is sprinkled on the candidate

All traditions affirm that baptism is performed in the name of the Father, the Son, and the Holy Spirit (Matthew 28:19) and signifies cleansing from sin, identification with Christ, and incorporation into His body. For a discussion of how baptism in the Spirit relates to water baptism, see the article on the Holy Spirit.

The Lord’s Supper / Eucharist

“For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.” — 1 Corinthians 11:26

The Lord’s Supper — also called the Eucharist (from the Greek eucharistia, εὐχαριστία, meaning “thanksgiving”), Holy Communion — koinonia (κοινωνία) — “sharing, participation, fellowship” — or the Breaking of Bread — klasis tou artou (κλάσις τοῦ ἄρτου) (Acts 2:42) — was instituted by Jesus on the night of his betrayal (Matthew 26:26-29; Luke 22:14-20). It is a sacred meal in which believers partake of bread and wine (or grape juice) in remembrance — anamnesis (ἀνάμνησις), not mere recollection but a vivid re-presentation that makes the past event powerfully present — of Christ’s sacrificial death and in anticipation of his return.

Views on the Lord’s Supper

Transubstantiation — the bread and wine become, in substance, the actual body and blood of Christ, while retaining the outward appearance (species) of bread and wine. This doctrine was formally defined at the Fourth Lateran Council (1215) and reaffirmed at Trent (1551), drawing on Aristotelian categories of substance and accident. Held by the Roman Catholic tradition.
Divine mystery — the bread and wine truly become the body and blood of Christ, but the precise manner of change is a holy mystery that exceeds human definition. The Orthodox affirm a real change in the elements while generally declining to adopt the Aristotelian philosophical categories used in Western theology. Held by the Eastern Orthodox tradition.
Real presence / sacramental union — Christ is truly and substantially present “in, with, and under” the bread and wine, though the elements remain bread and wine. Held by the Lutheran tradition.
Spiritual presence — Christ is truly but spiritually present in the Supper, and believers feed on him by faith through the Spirit. Held by many in the Reformed and Anglican traditions.
Memorial view — the Supper is a commemorative act of obedience in which believers remember Christ’s death and proclaim it until he comes, with no change in the elements themselves. Held by many Baptist and evangelical traditions.

Common Ground

Despite these differences, the historic Church has consistently affirmed:

Christ commanded his followers to observe this meal (1 Corinthians 11:24-25)
The bread and cup represent (or communicate) Christ’s body and blood given for us
The meal proclaims the Lord’s death until he comes (1 Corinthians 11:26)
Believers should examine — dokimazeto (δοκιμαζέτω) — “test, prove, discern” — themselves before partaking (1 Corinthians 11:27-29)
The Supper expresses and deepens the unity of the body of Christ (1 Corinthians 10:16-17)

Both baptism and the Lord’s Supper are treasured across all Christian traditions as visible, tangible enactments of the gospel — the death, burial, and resurrection of Christ and the new life believers share in Him. As Augustine expressed it, sacraments are verbum visibile — “the word made visible” — the gospel preached not to the ear but to the eye, the hand, and the tongue.

“The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” — 1 Corinthians 10:16