The Sacraments as Means of Grace

                With the exception of Baptists, the majority of Protestantism refers to the rituals of baptism and communion as sacraments.[1] They differ from other ordinances in that they are instituted by Christ Himself.[2] Furthermore, Kenneth Collins articulates John Wesley’s understanding of a sacrament as, “an outward sign of inward grace, and a means by which we receive the same.”[3]  By definition then, sacraments are a means by which God shows and communicates His grace to us. Clarification is needed though as to how exactly this grace is shown and communicated, and what the transformative ramifications look like for the believer observing these sacred means of grace.

            The inward grace we have received, in terms of our soteriological experience and all that flows from it, is bestowed to us via God by Him setting us free from sin, restoring His image in us, reorienting our love, strengthening us for holy living, and forming of us into the people He wills for us to become.[4] An outward sign of such matters then, directly communicates this experience of inward grace by specific direction given when instituted, as well as indirectly communicating it by the manner in which it is gone about. For instance, in regards to the eucharist, although Wesley did not hold to memorialism in the Zwinglian sense, he did assert a memorial emphasis when saying, “the design of this sacrament is the continual remembrance of the death of Christ, by eating bread and drinking wine, which are the outward signs of the inward grace, the body and blood of Christ”, and even referring to the Lord’s supper as “the solemn memorial of His death.”[5] The inward grace offered at Calvary for instance, is communicated by the outward sign of the eucharist by its clear portrayal of that past moment, and bringing it to present recollection. Through the elements of bread and the vines fruit, our Lords broken body and blood are symbolically illustrated for the Christian. This recollection in and of itself is a means by which God further offers His grace because by it the participant is offered strength and spurred onward in their perseverance and progression in sanctification. Once again, the grace bestowed is communicated directly upon institution (“do this in remembrance of me”[6]), and indirectly via the manner in which it is gone about, prompting remembrance of the given instant.

            The sacrament of baptism, although not observed perpetually, also meets this communicative criterion. The indirect communication of this inward grace is expressed outwardly by the manner in which it is gone about. Immersion paints a very intentional picture. We who were formerly dead in sin, are now dead to sin, having been buried with Christ, and are raised with Him also, now able to walk in the newness of life.[7] We are immersed in the water, and then arise out of it symbolically as a new creation. If you are familiar with the old hymn, “Love Lifted Me” it is as the first verse depicts:

"I was sinking deep in sin,
Far from the peaceful shore,
Very deeply stained within,
Sinking to rise no more;
But the Master of the sea
Heard my despairing cry,
From the waters lifted me–
Now safe am I."

Even the water itself, serves as a symbolic communicative element, because what enables the believer to walk in the newness of life is the sanctifying work of the Holy Spirit, which has a purifying aspect to it. Grace is directly communicated via the sacrament of baptisms close association to regeneration. Before continuing further, a distinction made by Collins is helpful to note; “the sacrament of baptism, on the one hand, is a sign, of an external work, and the new birth, on the other hand, is the thing signified, an internal work.”[8] Baptism is not the new birth, but it is strongly associated with it. The preaching of Jesus Christ and John the Baptist surrounding the institution of the sacrament of baptism, directly communicates this association, and by doing so offers clear direction for this sacrament to be participated in by a believer following their experience of regeneration. The manner by which it is gone about indirectly portrays this instantaneous moment of inward grace.

            Once more, not only are the sacraments a means of God in communicating His grace to us, participation in a sacrament is a means of grace in and of itself. Therefore, through the remembrance these signs render, along with the communion alongside fellow believers also partaking, believers are spurred onward in their sanctification and perseverance. Gods strengthening of us for holy living is an inward grace He bestows, and participation in the sacraments render that effect. It can be observed that grace is often closely associated with the Lords strengthening of believers in Scripture.[9] For by His grace the believer is strengthened in their faith and ability to endure through the murky mires and valleys that will undoubtedly come about in the pilgrimage of their life. In this being realized, the perpetual nature of the eucharist specifically is all the more appreciated, because it promises perpetual strengthening. Thus is the point of Collins when positing, “In a real sense, the Lords Supper is food for the journey, strength for the tasks and challenges that lie ahead.”[10] I share this sentiment.

Citations:

[1]  Alan Richardson, and John Bowden, The Westminster Dictionary of Christian Theology (Philadelphia, Pennsylvania: The Westminster Press, 1983), 515.

[2]  See Matthew 3:13-17, Mark 1:9-11, and Luke 3:21-22 for the Baptism of Jesus. Also, Matthew 26:26-28, Luke 22:14-26, and Mark 14:22-24 for His institution of the Eucharist.

[3]  Kenneth J. Collins, The Theology of John Wesley: Holy Love and the Shape of Grace (Nashville, Tennessee: Abingdon Press, 2007), 259.

[4]   Matt Ayars, Christopher T. Bounds, and Caleb T. Friedeman, Holiness: A Biblical, Historical, and Systematic Theology (Downers Grove, Illinois, 2023), 308.

[5]   Collins, 260.

[6]  Special direction given by Christ when instituting the Lords Supper in Luke 22:18-20, and 1 Corinthians 11:23-25

[7]  See Romans 6:4, 6:11-14.

[8]  Collins, 263.

[9]  See Acts 20:32, 2 Corinthians 12:9, and 1 Peter 5:10.

[10] Collins, 262.