I-Definition of Sacramento
Berkhof defines sacrament as follows:
A sacrament is a holy ordinance instituted by Christ, which is represented by sensible signs, seals and applies to believers, grace of God in Christ and the benefits of the covenant of grace, and believers in turn, sharing them express their faith and draw closer to God. [Berkhof L., Systematic Theology, Editorial TELL, Jenison, Michigan, USA, 1988, p. 737]
II-institution of baptism as a sacrament.
1. Matthew 28:19. "" Go ye therefore and teach all nations, baptizing them in the name of the Father, Son and Holy Spirit. "
2. Mark 16:15 and 16." Go into all the world and preach the Gospel to every creature , He that believeth and is baptized shall be saved: but he that believeth not shall be damned ".
III-meaning of baptism for the Christian Reformed Church.
-BAPTISM AS A MEANS OF GRACE
In Reformed theology, the preaching the Word in the power of the Spirit is the primary means by which faith and salvation come to those whom God has chosen. No ritual can act in this primary role. As Paul said, "faith comes from hearing the message and the message is heard through the word of Christ" (Rom 10:17).
However, the Belgic Confession (written by Guido de Bres in l561. He was admitted as a confession of the Reformed churches in the ecclesiastical meeting Wezel (l568) and the famous Synod of Dort in 1618-1619), article 33 explains that the sacrament acts in a supporting role in connection with the preaching of the Word.
"[God] has added these [sacraments] to the Word of gospel to better represent our external senses both what allows us to understand His Word as it does internally in our hearts, confirming to the salvation offered us. "http://www.prca.org/current/Confessions/CONFESION_BELGA. htm
The visible rite of baptism is added to the preaching of the Word to confirm what we preach and what we experience through the inner work of the Holy Spirit in connection with the preaching. As Article 33 goes on through this external confirmation, God nourishes and sustains our faith. "
addition, as the preaching of the Word, the sacraments ensure that those who will receive the blessings offered. In this regard, the Westminster Confession of Faith 28.5 denied three points and this is what distinguishes the Reformed view of those who closely identify baptism and salvation, "the grace and salvation are not so inseparably linked to it, so that no person can be regenerated or saved without baptism, or that all who are baptized are undoubtedly regenerated. " First, baptism and the "grace and salvation" are not completely inseparable. Second, it is possible that a person is regenerated or saved without baptism. Third, not everyone who is baptized is regenerated with certainty.
Belgian Confession says in Article 15: "And this original sin is not completely canceled, not entirely removed even by baptism, since there always emerges as undercurrent sin, as a source of impure While the children of God they were not responsible for condemnation, but is forgiven by his grace and mercy. "
However, these denials are followed immediately by an affirmation of the" efficacy of baptism, "but in terms of divine mystery. In the Westminster Confession of Faith reads:
The efficacy of baptism is not tied to that moment when it is administered, however, by the proper use this sacrament, the grace promised is not only offered, but really exhibited and conferred, by the Holy Spirit to those (whether adults or children) who are responsible for that grace, according to the counsel of God's will, in due time.
According to Calvin, the Church expresses particular that marks the true Church is not allowed to break the unity or separation of communion: "We have the preaching of the Word and administration of the sacraments as marks and signs to know the Church, because these two can not exist without the blessing of God be fruitful and prosper... it is true that wherever you hear the preaching reverence the Gospel and not despise the sacraments, there is a form of Church, which can not be doubted, and no one is permitted disparage, much less be wrong to depart from it and break their union. . . [Calvin lnst. RC, IV, 10].
Baptism is proposed to us by God to be for us to sign or token of our purification. We are sent by God as a patent signed and sealed by We understand that confirms and ensures that our sins are thereby forgiven, acquitted, abolished, deleted, it will never be considered by him. [Calvin lnst. RC, IV, 15]
B-BAPTISM PURIFICATION AS A SYMBOL OF
1. Acts 22:16. "Why do you stop? Arise, be baptized and wash away your sins
invoking his name. "
2. 1 Peter 3:21. "A figure which baptism doth also now save us
(not the putting away of the filth of the flesh, but as demand for
good conscience toward God), through the resurrection of Jesus Christ."
C-THE BAPTISM BY CHANGING THE CIRCUMCISION / PERMANENT APPLICATION OF THE COVENANT OF ABRAHAM
In the Old Testament, circumcision was the rite of initiation into the covenant of grace. It was established in the days of Abraham as a prison ceremony (Gen 17:12). In fact, circumcision was not violating the covenant offered to Israel (Gen 17:14).
Reformed theologians on the basis of this pattern of the Old Testament view of baptism as a rite of passage, in such a way that those who receive baptism are initiated into the covenant with God. This is why the Westminster Confession of Faith 28:1 speaks of baptism as "a sign and seal of the covenant of grace."
As with circumcision, baptism is not an end in itself. Serves as a visible reminder of the need for the covenant people to internalize their religion.
In the Old Testament, including in the deal came through physical circumcision, but the ideal of the Israelites antiguos no era sólo estar meramente circuncidados en sus cuerpos. Para recibir la bendición eterna del pacto debían circuncidar sus corazones. Moisés expresa este ideal en Deuteronomio 10:12-16:
¿Qué pide Jehová tu Dios de ti, sino que temas á Jehová tu Dios, que andes en todos sus caminos, y que lo ames, y sirvas á Jehová tu Dios con todo tu corazón, y con toda tu alma; Que guardes los mandamientos de Jehová y sus estatutos…Circuncidad pues el prepucio de vuestro corazón, y no endurezcáis más vuestra cerviz
“El Bautismo sirve también a nuestra confesión delante de los hombres, pues es una señal por la cual, públicamente, hacemos profesión our desire to be part of God's people to serve and honor God in a religion with the faithful. And because the Lord's covenant with us is mainly confirmed by baptism, so also rightly baptized our children, as part of the eternal covenant which the Lord promises to be not only our God, but also of our offspring. "[Calvin, John, Short Christian Instruction, Part V, Section III]
When we respond in obedience to" testify that this baptism is the seal of our adoption perpetual, "according to the Second Helvetic Confession (xx, 5186 ) and "in the name Christ we are listed and admitted and received into the covenant and family, and thus the inheritance of the sons of God "(5187)
rebaptism
Reformed tradition churches oppose the re-baptism.
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