The Reformed world spins in all sorts of un-sacramental circles. In a recent post dealing with the Federal Vision, one writer observed that baptism does nothing to the recipient, but to point him to something greater. A well-known Reformed thinker has begun to use the phrase “baptism brings an individual into the shadow of the covenant.” All of this language serves to stay away from what many in the Reformed tradition, even the majority of reformational confessions have stated all along, namely that baptism accomplishes something. It is effectual. Baptism effectually brings an individual into a corporate reality. That reality brings then various benefits and blessings to the recipient. a
There are particular branches within the Reformed world that de-stresses the effectual nature of baptism. But one must also affirm without a shadow of a doubt that the Reformational expression has by and large emphasized the profound union that exists between baptism and covenant blessings. Baptism is not simply the exposure to blessings, but the experience of blessings.
John Knox, considered one of the fathers of Presbyterianism expresses this most powerfully in the Scots Confession of 1560:
We utterly condemn the vanity of those who affirm the sacraments to be nothing else than naked and bare signs. No, we assuredly believe that by Baptism we are engrafted into Christ Jesus, to be made partakers of his righteousness, by which our sins are covered and remitted, and also that in the Supper rightly used, Christ Jesus is so joined with us that he becomes the very nourishment and food for our souls.
If Knox is to be used as a paragon of Presbyterian orthodoxy, then this statement will certainly appear frightening to those who have become accustomed to de-emphasizing the efficacy of the sacraments. ((Steve Wilkins offers some of these quotes here)) But yet these quotes can be multiplied.
If we are Reformed, then we need to come to terms with the high view of the sacraments that are prevalent in the historical Reformed faith. To act as if the early reformers imbibed some form of middle-of-the-road covenantalism is dishonest to history, and particularly to our Reformed forefathers.
- We could discuss paedocommunion here, but my point is a more general one (back)