Sacrament or Ordinance (Part II) This is the second installment in this series. You can read the first installment here.
Much to the ignorance of many modern day Baptists, the word “sacrament” was used by Baptist framers in their creeds and confessions. Yes, I said it. I used the words “Baptist” and “creed” in the same sentence. Recent Baptist history upholds that Baptists are non-creedal, however it is clear that Baptists in the 17th and 18th centuries used creeds. Later, Baptists called these creeds “confessions of faith” as did many other protestant groups.
Baptists affirm the theological statements in the creeds but do not use them to be identified as a “Baptist.” But, some Baptists used confessions of faith as creeds. This is the paradoxical nature of Baptists and their confessions of faith because their statements were directed at excluding other completing theologies. That is exactly what the creeds do, among with affirm what people believe. We receive the word “creed” from the Greek word credo meaning “to believe.” Clearly, the Baptists were using creedal statements and formulas, but many Baptists did not want to call these doctrinal statements creeds in reaction to the creeds of the Catholic Church and the Anglican Church.
Alright, on to the use of the word “sacrament” in early Baptist thought and writings. William Joseph McGlothlin compiled a collection of early creeds and confessions of faith that our modern day Baptist life is modeled from. McGlothin’s, Baptist Confessions of Faith, was written in 1911 is a very helpful source book to understand how Baptists used “sacraments.”
The following are excerpts from, Baptist Confession of Faith, of the “English” living in Amsterdam in 1614, who desired to correct John Smyth‘s “errors” :
pg. 75
Wow, these early Baptists used the word sacrament and even saw Christ’s acts sacramental. Again, the term “sacrament” was not a term meant to convey magical ideas, but sacred ideas.
General Baptists in London published the “Orthodox Creed” in 1678, wishing to show commonality with Presbyterians, and other Reformed churches. pg. 144:
Here we seen the word “sacrament” as the leading phrase to express the sacred idea and the word “ordinance” to convey the command function of Christ of these two holy acts. In addition to being a creed, this statement of faith of early Baptists goes against other Baptist theologies that see communion as a mere memorial.
In addition to these uncovered theologies that go beyond many modern Baptist beliefs, Baptists used other modes of baptism. Affusion and dipping were recorded and practiced among early Baptists. This 1678 creed includes “dipping” as a valid way of baptism: pg. 145
Much to the mistake of modern day Baptists, they believe that the issues surrounding baptism in the Reformation was against the mode of baptism. This is simply not so. The issue was the non-scriptural model of infants being baptized (sprinkling too). The mode was merely a moot point. Early baptisms in England and Europe included pouring (affusion), dipping, and immersion. Many Baptists through the years have made immersion the key factor in baptism, but have forgotten that early Baptists practiced several modes of adult immersion or “believers baptism” in addition to calling baptism a sacrament.
The sacramental theology continues into communion. These Baptists in 1678 saw this holy act as “spiritual nourishment”, “sealing”, and a “covenant of grace.” pg. 148
It is at this point that modern Baptists should have a collective gasp of lament: “This is not Baptist! What is this heresy? Those descriptions sound like Presbyterian or even Methodist theology!” To these mid-20th century Baptists: remember that almost all protestants came from the same catalyst. The ideas that came from Luther, Calvin, and others during the Reformation served as a starting point for many protestant movements. We all have a shared genesis and these early Baptists embraced certain sacramental theologies because they saw these ideas as sacred to being a Baptist.
In fairness to these ecumenical ideas, these early Baptists did want to distance themselves from some theologies, including Luther’s consubstantiation and serving communion to “infants.” Page 149 continues:
These two confessions of faith that are quoted here are some of the first accepted Baptist theology and ecclesiastical ideas. Even before Baptists came to America, they were English separatists who joined with many others in their frustration with the Church of England’s lack of correction against the Church in Rome. Some of these separatists stayed in England and others went into the Netherlands with John Smyth. Smyth started a vein of the Baptist movement and adopted some Anabaptist ideas, but did not fully embrace Anabaptist theology. Smyth’s ideas are not the definitive origin of what a Baptist is, rather he was one among many who led the Baptists. There were other early Baptists who saw a great depth in sacramental life, especially those who stayed in England to become Baptists.
The next post will be written by fellow pastor and blogger, Tripp Hudgins. He will blog about how using sacramental language can shape Baptist churches into fruitful and dynamic congregations.
