11-28-2007, 06:25 PM
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 | Dux Tyrranus | | Join Date: Oct 2005 Location: Northern Virgnia
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Originally Posted by spicedparrot  By the way - it is my understanding that the Reformed hold the sacraments (in this case Baptism) along with the Preaching of the Word as "Means of Grace". Am I mistaken?
If so doesn't that indeed make Baptism an instrument by which God can give the believer faith? In the same manner that it can be given in the preaching of the Word? After all, isn't Baptism just a "visual word" so to speak.
This is my understanding of Calvin - and frankly many current scholars in the continental reformed tradition. Am I missing something? | To extend a bit on what Wayne shared. This was sort of an epiphany for me several months ago: Quote:
Originally Posted by SemperFideles Quote:
Originally Posted by armourbearer Rich, thus far we have the gospel indiscriminately preached to all, whilst sacraments are administered to those in the visible church. We also have faith in the gospel essential to salvation whilst sacramental participation is not essential to salvation. The third and final point I am fairly sure you will concur with is that the gospel offers salvation as a present need, whereas sacraments are administered on the basis that salvation is a reality. Hence, the gospel is really and fundamentally a promise, whilst sacraments point to the fulfilment of the promise. Given these three qualifications, I would say the idea that sacraments are gospel is an unhelpful one, and it is best to distinguish Word (gospel) and Sacraments. Blessings! | When I think of promise in the Sacraments, I'm thinking along these lines:
WCF Chapter XXVII Quote: |
III. The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them; neither does the efficacy of a sacrament depend upon the piety or intention of him that does administer it: but upon the work of the Spirit, and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers. | Heidelberg:
Especially in Question 67, the Heidelberg underlines that both word and sacrament ar meant to point us to Christ. I realize that, after reading this, the Heidelberg distinguishes as you do from the teaching of the Gospel and assurance by the Sacraments. I need to be cleaner in my terminology. I won't say they are Gospel but I will say they direct our faith to the same object that the Word does.
In Question 69, I love the way the Heidelberg links the sacrament as a visible sign that can be used to help us remember what was done for us by the sacrifice of Christ for us who have faith:
And to anticipate the objections of those who believe too much is being promised here:
or from those who think that the water is somehow magical... Quote:
Question 72. Is then the external baptism with water the washing away of sin itself?
Answer: Not at all: (a) for the blood of Jesus Christ only, and the Holy Ghost cleanse us from all sin. (b)
| But yet there is still something fundamentally spiritual going on in the Sacrament. Quote:
Question 73. Why then does the Holy Ghost call baptism "the washing of regeneration," and "the washing away of sins"?
Answer: God speaks thus not without great cause, to-wit, not only thereby to teach us, that as the filth of the body is purged away by water, so our sins are removed by the blood and Spirit of Jesus Christ; (a) but especially that by this divine pledge and sign he may assure us, that we are spiritually cleansed from our sins as really, as we are externally washed with water. (b)
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