Sacraments In The United Methodist Church
Christian faith is based on love for God and love for neighbor. God loves God’s creation and extends the love for humankind through means of grace. The theology of sacraments is proportional to the means of grace. A United Methodist Understanding of Holy Communion claims that it is through sacraments that “God discloses things that are beyond human capacity to know through reason alone.” The discussion gives way to questions about grace, and the understanding about grace in the United Methodist Church, involving the Wesleyan understanding about Baptism and Eucharist. The paper will address questions like “What are sacraments in the United Methodism? How is the theology of sacraments related to the means of grace and how does a Christian become
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part of it?
The word sacrament carries theological significance.
The early church referred to the word sacrament in Greek as mysterion which means “mystery.” In Latin the word has been known as sacramentum which indicates a “vow” or a “promise.” This asserts that “the sacraments were instituted by Christ and given to the church.” This further explicates the concept of sacrament to be a mystery because Jesus Christ is a “manifestation of a sacrament.” This is relative to God’s mystery about being born through a human body. Furthermore, Christ continues to show mysterious through the church, which is the body of Christ. This further leads one to know that it is through one’s baptism, that one receives an “identity” and learns about one’s “mission” in the Christian faith. Also, that as a believer that practices the Holy Communion is a sacrament that “sustains and nourishes us in our journey of …show more content…
salvation.”
If one claims love for God and does not love one’s neighbor, evidently one is not demonstrating one’s love for God. In a similar way, if one claims to love one’s neighbor and does not do so, there is no embodying of one’s love for God. As a disciple of Christ, one needs to recognize that one is called to be engaged in the love for God’s creation, whether it is the humankind or some other species. On a simultaneous level, one also needs to recognize that God has created all humans in God’s own image. God is deeply relational to God’s creation, especially human beings. This dis cussion is relative to the topic of God and God’s Creation.
God is the Creator of this entire universe that God loves. Since God’s handiwork has so much diversity, one must learn to recognize that God’s art is perfection. All are created for some reason and that none is above the other and none is inferior to the other. We all are loved by God. Talking about humans, who have been gifted with rationality, who have the understanding that according to the Christian faith, have been created in the image of God. Those that have been raised up in the Christian faith would know that those that have accepted to live their lives according to the Christian faith are called the members of the body of Christ as is mentioned in 1 Corinthians 12:27. Therefore, Romans 6:4 also points out “Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life.” We, who belong to the Christian faith are one in body and accept the birth, death and resurrection of Christ. Dr. Ron stresses the concept of baptism stating “All baptized persons are members of the Church.”
Pointing to the story of creation in the Book of Genesis, chapter 1, it is important to be reminded that Adam and Eve sinned in the eyes of God, their sin is also called the Original Sin. The act of disobeying God’s command to not eat the fruit of the Tree of Knowledge, both Adam and Eve were commanded by God to leave the Garden of Eden. Since then, the mankind has been known as those that needed grace to live. Grace existed even then and it was because of grace that God granted another chance for Adam and Eve to live. Stookey points this out as “ample provision for the man and the woman in the garden.” God does not command them to die but because of this rebellious act, God commands them to “produce their food by the sweat of their brow” as mentioned in Genesis 3:19.
On another level, God is also a parent that loves the children that God has created. The word parent suggests the relationship between God and humans and invites God’s children to be invited into the experience of grace, love, forgiveness and communion with God. Since God desires God’s children to be in communion and love with one another too, the identity of Christians that begins with baptism continues to grow and be nurtured with the practice of the Lord’s Supper. It is through the death and resurrection of Jesus Christ, that God’s grace is available to us, “through the presence and power of the Holy Spirit.
Historically speaking, since Jesus met his disciples at the road to Emmaus, and later broke the bread, since then the tradition of Jesus breaking the bread has carried vital significance. Therefore, the time of sharing a meal, theologically called the Eucharist, is a time when Jesus is present with the gathered company in that hour. Anderson postulates that Jesus is the host during this communion time. We share the meal, in the body and blood of Christ. Baptism:
Baptism is a sacrament. According to Wesley, the word sacrament means “an outward sign of inward grace, and a means whereby we receive the same.” This definition is said to be “in accord with the Anglican tradition” and is found in “Means of Grace,” II.I. Dr.Anderson mentions the word to carry the meaning of an oath. Sacrament is said to involve the use of “tangible” things by God. The idea about being tangible gives way to the question how can God invite something for us to participate in that involves tangible things? This is relative to how one’s baptism takes place? Is it though immersion, or with a symbol of cross? Both involve the material. In case of immersion, one’s body sis immersed into water, while in the other case, the second finger is used to make a sign of cross on a person’s forehead which signifies a “seal” which is a “mark of authenticity.” Seal is also related to anointing and falls into another discussion.
While the discussion of how one’s baptism takes place is significant, it is noteworthy to mention that baptism takes place in public, and cannot be considered a personal event. The gathered community that is the immediate church is a witness and ready to accept the new Christians into their family. They promise to nurture and love them and guide them throughout their journey as Christians. Therefore, The Baptismal Covenant I as contained in the Book of Worship specifically states questions to the “parents or sponsors of the candidates.” The questions are “Will you nurture these children in Christ’s holy Church?” This question points out saying “Will you?” and not “do” they? It is because it is a public ritual that demands a public proclamation to make this promise to God, in the presence of the community.
While observing the phenomena about rituals, the authors L. Edward Phillips and Sara Webb Phillips explore the problems that some people have about the idea of rituals. They conclude their exploration with the understanding that “it is the essence of ritual that is something we receive, rather than something we create.” This conveys that rituals carry “meaning for us” and that no matter we might consider them something that we are used to doing or practicing, they speak to us on many levels.
During one of the class lectures, Dr. Anderson stressed on the idea of “personal accountability” and mentioned that is part of our Wesleyan heritage that demands a thought to asking “We are going to holiness together? And, not can we do anything fun together?” This also suggests that once we are baptized, we will be “received in the community” and not be “re-baptized,” but “might be re-confirmed.” Furthermore, this echoes the reality that “the confirmation is the first public reaffirmation” and that “United Methodists do not re-baptize.” …..
The topic of baptism is old and often discussed by Christian believers especially that are new to the faith.
It is a question that is more frequently asked by people of other faith backgrounds. Dr. Anderson’s lecture echoes such question “Is baptism really needed?” The idea of Baptism is based on the concept of prevenient grace. The term “prevenient grace” is a Latin word prae that means “before,” and venire that means “to come.” Though Stookey points out that the prevenient grace is there before as ask for it, he makes the case that “God does not wait for us to request help or even to know that we need it.” (46) On a similar note, Dr.Anderson’s question “If prevenient grace is there, why do we need the ritual?” gives way to another discussion of the connection between baptism and prevenient grace.
Though the fact remains that we do not ask for this prevenient grace, God knows that we need it, without us asking for it. This carries certain implications too, that we cannot baptize people belonging to other faiths. (46) Stookey delineates the concept by stressing that baptism is an initiation into the Christian faith. He points to the love of God stated as “But God proves his love for us in that while we still were sinners Christ died for us.” as mentioned in (Romans
5:8)
This act of initiation is by God for those that come to abide by understanding of the Christian faith. Dr.Anderson delineates that baptism “is God’s covenant. It’s talking about God’s act and then us.” He also pointed out to Wesley’s claim that baptism washes away “the guilt of original sin.”
Stookey points out that baptism is for the committed. The word committed means great significance because it connotes holiness of the sacrament. It is also known as an “elusive quality.” To expound on the concept of who is and should be called “committed” is not without any “worse difficulties.” It is because no one likes to be judged about one’s faith, understanding about God and their walk with God. No one wants to be condemned either for being less ritualistic or less Christian. Therefore, Stookey poses the question “What is faith?” (45) This invites one into another discussion of learning and exploring if baptism makes one more Christian than anything else? The paper will focus on answering questions about how baptism and Eucharist together play a major role in one’s identity as a Christian and if living in that continuation of identity is being Christian.
part of it?
The word sacrament carries theological significance.
The early church referred to the word sacrament in Greek as mysterion which means “mystery.” In Latin the word has been known as sacramentum which indicates a “vow” or a “promise.” This asserts that “the sacraments were instituted by Christ and given to the church.” This further explicates the concept of sacrament to be a mystery because Jesus Christ is a “manifestation of a sacrament.” This is relative to God’s mystery about being born through a human body. Furthermore, Christ continues to show mysterious through the church, which is the body of Christ. This further leads one to know that it is through one’s baptism, that one receives an “identity” and learns about one’s “mission” in the Christian faith. Also, that as a believer that practices the Holy Communion is a sacrament that “sustains and nourishes us in our journey of …show more content…
salvation.”
If one claims love for God and does not love one’s neighbor, evidently one is not demonstrating one’s love for God. In a similar way, if one claims to love one’s neighbor and does not do so, there is no embodying of one’s love for God. As a disciple of Christ, one needs to recognize that one is called to be engaged in the love for God’s creation, whether it is the humankind or some other species. On a simultaneous level, one also needs to recognize that God has created all humans in God’s own image. God is deeply relational to God’s creation, especially human beings. This dis cussion is relative to the topic of God and God’s Creation.
God is the Creator of this entire universe that God loves. Since God’s handiwork has so much diversity, one must learn to recognize that God’s art is perfection. All are created for some reason and that none is above the other and none is inferior to the other. We all are loved by God. Talking about humans, who have been gifted with rationality, who have the understanding that according to the Christian faith, have been created in the image of God. Those that have been raised up in the Christian faith would know that those that have accepted to live their lives according to the Christian faith are called the members of the body of Christ as is mentioned in 1 Corinthians 12:27. Therefore, Romans 6:4 also points out “Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life.” We, who belong to the Christian faith are one in body and accept the birth, death and resurrection of Christ. Dr. Ron stresses the concept of baptism stating “All baptized persons are members of the Church.”
Pointing to the story of creation in the Book of Genesis, chapter 1, it is important to be reminded that Adam and Eve sinned in the eyes of God, their sin is also called the Original Sin. The act of disobeying God’s command to not eat the fruit of the Tree of Knowledge, both Adam and Eve were commanded by God to leave the Garden of Eden. Since then, the mankind has been known as those that needed grace to live. Grace existed even then and it was because of grace that God granted another chance for Adam and Eve to live. Stookey points this out as “ample provision for the man and the woman in the garden.” God does not command them to die but because of this rebellious act, God commands them to “produce their food by the sweat of their brow” as mentioned in Genesis 3:19.
On another level, God is also a parent that loves the children that God has created. The word parent suggests the relationship between God and humans and invites God’s children to be invited into the experience of grace, love, forgiveness and communion with God. Since God desires God’s children to be in communion and love with one another too, the identity of Christians that begins with baptism continues to grow and be nurtured with the practice of the Lord’s Supper. It is through the death and resurrection of Jesus Christ, that God’s grace is available to us, “through the presence and power of the Holy Spirit.
Historically speaking, since Jesus met his disciples at the road to Emmaus, and later broke the bread, since then the tradition of Jesus breaking the bread has carried vital significance. Therefore, the time of sharing a meal, theologically called the Eucharist, is a time when Jesus is present with the gathered company in that hour. Anderson postulates that Jesus is the host during this communion time. We share the meal, in the body and blood of Christ. Baptism:
Baptism is a sacrament. According to Wesley, the word sacrament means “an outward sign of inward grace, and a means whereby we receive the same.” This definition is said to be “in accord with the Anglican tradition” and is found in “Means of Grace,” II.I. Dr.Anderson mentions the word to carry the meaning of an oath. Sacrament is said to involve the use of “tangible” things by God. The idea about being tangible gives way to the question how can God invite something for us to participate in that involves tangible things? This is relative to how one’s baptism takes place? Is it though immersion, or with a symbol of cross? Both involve the material. In case of immersion, one’s body sis immersed into water, while in the other case, the second finger is used to make a sign of cross on a person’s forehead which signifies a “seal” which is a “mark of authenticity.” Seal is also related to anointing and falls into another discussion.
While the discussion of how one’s baptism takes place is significant, it is noteworthy to mention that baptism takes place in public, and cannot be considered a personal event. The gathered community that is the immediate church is a witness and ready to accept the new Christians into their family. They promise to nurture and love them and guide them throughout their journey as Christians. Therefore, The Baptismal Covenant I as contained in the Book of Worship specifically states questions to the “parents or sponsors of the candidates.” The questions are “Will you nurture these children in Christ’s holy Church?” This question points out saying “Will you?” and not “do” they? It is because it is a public ritual that demands a public proclamation to make this promise to God, in the presence of the community.
While observing the phenomena about rituals, the authors L. Edward Phillips and Sara Webb Phillips explore the problems that some people have about the idea of rituals. They conclude their exploration with the understanding that “it is the essence of ritual that is something we receive, rather than something we create.” This conveys that rituals carry “meaning for us” and that no matter we might consider them something that we are used to doing or practicing, they speak to us on many levels.
During one of the class lectures, Dr. Anderson stressed on the idea of “personal accountability” and mentioned that is part of our Wesleyan heritage that demands a thought to asking “We are going to holiness together? And, not can we do anything fun together?” This also suggests that once we are baptized, we will be “received in the community” and not be “re-baptized,” but “might be re-confirmed.” Furthermore, this echoes the reality that “the confirmation is the first public reaffirmation” and that “United Methodists do not re-baptize.” …..
The topic of baptism is old and often discussed by Christian believers especially that are new to the faith.
It is a question that is more frequently asked by people of other faith backgrounds. Dr. Anderson’s lecture echoes such question “Is baptism really needed?” The idea of Baptism is based on the concept of prevenient grace. The term “prevenient grace” is a Latin word prae that means “before,” and venire that means “to come.” Though Stookey points out that the prevenient grace is there before as ask for it, he makes the case that “God does not wait for us to request help or even to know that we need it.” (46) On a similar note, Dr.Anderson’s question “If prevenient grace is there, why do we need the ritual?” gives way to another discussion of the connection between baptism and prevenient grace.
Though the fact remains that we do not ask for this prevenient grace, God knows that we need it, without us asking for it. This carries certain implications too, that we cannot baptize people belonging to other faiths. (46) Stookey delineates the concept by stressing that baptism is an initiation into the Christian faith. He points to the love of God stated as “But God proves his love for us in that while we still were sinners Christ died for us.” as mentioned in (Romans
5:8)
This act of initiation is by God for those that come to abide by understanding of the Christian faith. Dr.Anderson delineates that baptism “is God’s covenant. It’s talking about God’s act and then us.” He also pointed out to Wesley’s claim that baptism washes away “the guilt of original sin.”
Stookey points out that baptism is for the committed. The word committed means great significance because it connotes holiness of the sacrament. It is also known as an “elusive quality.” To expound on the concept of who is and should be called “committed” is not without any “worse difficulties.” It is because no one likes to be judged about one’s faith, understanding about God and their walk with God. No one wants to be condemned either for being less ritualistic or less Christian. Therefore, Stookey poses the question “What is faith?” (45) This invites one into another discussion of learning and exploring if baptism makes one more Christian than anything else? The paper will focus on answering questions about how baptism and Eucharist together play a major role in one’s identity as a Christian and if living in that continuation of identity is being Christian.