Gifts of God:

The Sacraments

For I received from the Lord what

I also handed on to you, that the Lord
Jesus on the night when he was
betrayed took a loaf of bread, and
when he had given thanks, he broke it
and said,“This is my body that is for
you. Do this in remembrance of me.”

1 Corinthians 11:23–24

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.”
Romans 6:4

A Study Guide for the Gifts of God: The Sacraments DVD

Our Mission
Gifts of God: The Sacraments DVD, with the companion study guide, was created to strengthen Christian
disciples by helping them cultivate a deeper, more personal appreciation and understanding of the
Sacraments in our Reformed faith tradition.
Each video story, “Baptism: A Sign of Promise” or “Communion: A Feast of Grace,” when explored
through personal reflection or through group interaction with the study guide, introduces the rich
meaning and deep mystery of Baptism and Communion.

Using the Resources

• Determine who will benefit from a study of the Sacraments in your context; consider
confirmation students, new members, or officers.
• Depending on your setting, use these materials for personal reflection, small group interaction,
or larger presentations and multiple sessions.
• In addition to introductory material, the Baptism and Communion sections of the study guide
feature Scripture and quotes from the video story, a paragraph or two of theological and
liturgical reflection, and questions inspired by the quote. If used in a group setting, the
facilitator will want to be familiar with the video stories and adapt the study guide information
and questions for the audience.
• Obtain a free copy of Gifts of God: The Sacraments DVD by calling Presbyterian Distribution
Service (PDS), (800) 524–2612, and ordering item #844695–10. You may also watch, stream,
or download a copy of the video from http://pcusa.org/education.
• Additional copies of Gifts of God: The Sacraments, A Study Guide for the Gifts of God: The
Sacraments DVD, are free from http://pcusa.org/education.
• You will need a TV/DVD player with remote or LCD projector and computer with DVD
capabilities to watch or project the video.

In Appreciation
Gifts of God: The Sacraments DVD, an ecumenical project of the Presbyterian Reformed Educational
Partners (PREP):
Cumberland Presbyterian Church
Moravian Church in America
Presbyterian Church (U.S.A.)
The Presbyterian Church in Canada
Reformed Church in America

Gifts of God: The Sacraments, A Study Guide for the Gifts of God: The Sacraments DVD, written by Rev.
David Gambrell, associate for worship, office of Theology and Worship, Presbyterian Church (U.S.A.).

Introduction for Baptism and Communion sections adapted from “The Sacrament of Baptism” and
“The Sacrament of Communion,” Study Guides for The Presbyterian Leader, by David Gambrell,
Copyright © 2010 www.thepresbyterianleader.com. Used by permission.

Table of Contents
Setting the Stage: Sacraments in the Reformed Tradition................................................................... 2
Sacraments in the Presbyterian Church (U.S.A.).................................................................................. 2
Exploring Baptism: A Brief Introduction............................................................................................... 4
Digging Deeper—Baptism: A Sign of Promise ..................................................................................... 4
Exploring Communion: A Brief Introduction..................................................................................... 12
Digging Deeper—Communion: A Feast of Grace.............................................................................. 12
For Further Study with Endnotes......................................................................................................... 18

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SETTING THE STAGE:
Sacraments in the Reformed Tradition
Churches of the Reformed tradition celebrate two Sacraments: Baptism and Communion (also known as
the Lord’s Supper or Eucharist). We affirm these two Sacraments to be ordained by God and instituted
by the Lord Jesus Christ (see Matthew 28:19–20 and Matthew 26:26–29). In Baptism we are united to
Christ as members of his body, the church; at Communion we join with the church in every time and
place to give thanks for our salvation in Christ. In Baptism we are washed and welcomed by the grace
of God; at Communion we are nourished and strengthened by that same grace.

Alongside the proclamation of the Word, the Sacraments are “marks of the church”—vital signs of the
church’s identity, mission, and ministry. They help to identify the church as a covenant community—
the people of God and the body of Christ, joined in committed relationship to God and to one another
through Christ. As the preeminent Reformed theologian John Calvin (1509–1564) taught: “Wherever we
see the Word of God purely preached and heard, and the Sacraments administered according to Christ’s
institution, there, it is not to be doubted, a church of God exists” (Institutes of the Christian Religion 4.1.9).

The Sacraments are “gifts of God for the people of God.” They are a visible, tangible, and even taste-able
way of experiencing God’s immeasurable grace and unfathomable goodness—the same grace and
goodness we have come to know above all through Jesus Christ, God’s Word made flesh.

The Sacraments are “signs” and “seals”—signs of God’s gracious promise and seals of God’s life-giving
Word. They show us who God is and what God has done for us and for our salvation in Jesus Christ,
expressing God’s claim upon our lives and confirming Christ’s calling to be faithful disciples. At the
same time, the Sacraments provide a way for us to respond to God’s grace and goodness with our
gratitude and praise, offering our lives in joyful service.

The Sacraments unite past, present, and future. We remember the history of God’s saving work and
proclaim the mystery of faith: the dying and rising of Christ for the salvation of the world (see Romans
6:3–4 and 1 Corinthians 11:26). We rejoice in the presence of the risen Christ and celebrate the new
things that God is doing in the world, here and now. We also look with hope to the day of Christ’s
coming again, at the dawning of God’s new creation.

The Sacraments are Trinitarian events. They represent our celebration of, and participation in, the
redeeming work of Jesus Christ. As noted above, they are gifts of God’s goodness and grace. We receive
these gifts only by the power of the Holy Spirit, who also works through the Sacraments to equip us for
ministry in Christ’s name. Therefore, in the Sacraments we give honor and glory to God Almighty,
through Christ, with Christ, and in Christ, in the unity of the Holy Spirit.

Sacraments in the Presbyterian Church (U.S.A.)

Denominations often differ over what they recognize as Sacraments. Some recognize as many as
seven Sacraments; others have no Sacraments in the life of the church. The Presbyterian Church
(U.S.A.) has two Sacraments: Baptism and the Lord’s Supper.i

Sacraments
“The Reformed tradition understands Baptism and the Lord’s Supper to be Sacraments, instituted by
God and commended by Christ. Sacraments are signs of the real presence and power of Christ in the
Church, symbols of God’s action. Through the Sacraments, God seals believers in redemption, renews
their identity as the people of God, and marks them for service” (Book of Order, W-1.3033.2).
“The early Church, following Jesus, took three primary material elements of life — water, bread, and
wine — to become basic symbols of offering life to God as Jesus had offered his life. Being washed
with the water of Baptism, Christians received new life in Christ and presented their bodies to be
living sacrifices to God. Eating bread and drinking wine they received the sustaining presence of
Christ, remembered God’s covenant promise, and pledged their obedience anew” (Book of Order, W-1.3033.1).
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Baptism
“In Baptism, the Holy Spirit binds the Church in covenant to its Creator and Lord. The water of
Baptism symbolizes the waters of creation, of the flood, and of the Exodus from Egypt. Thus, the
water of Baptism links us to the goodness of God’s creation and to the grace of God’s covenants with
Noah and Israel. Prophets of Israel, amidst the failure of their own generation to honor God’s
covenant, called for justice to roll down like waters and righteousness like an ever-flowing stream
(Amos 5:24). They envisioned a fresh expression of God’s grace and of creation’s goodness — a new
covenant accompanied by the sprinkling of cleansing water. In his ministry, Jesus offered the gift of
living water. So, Baptism is the sign and seal of God’s grace and covenant in Christ” (Book of Order, W-2.3003).
“Baptism enacts and seals what the Word proclaims: God’s redeeming grace offered to all people.
Baptism is God’s gift of grace and also God’s summons to respond to that grace. Baptism calls to
repentance, to faithfulness, and to discipleship. Baptism gives the church its identity and commissions
the church for ministry to the world” (Book of Order, W-2.3006).
“The water used for Baptism should be common to the location, and shall be applied to the person
by pouring, sprinkling, or immersion. By whatever mode, the water should be applied visibly and
generously” (Book of Order, W-3.3605).
“Baptism is received only once. There are many times in worship, however, when believers
acknowledge the grace of God continually at work. As they participate in the celebration of another’s
Baptism, as they experience the sustaining nurture of the Lord’s Supper, and as they reaffirm the
commitments made at Baptism, they confess their ongoing need of God’s grace and pledge anew their
obedience to God’s covenant in Christ” (Book of Order, W-2.3009).
“As there is one body, there is one Baptism (Ephesians 4:4-6). The Presbyterian Church (U.S.A.)
recognizes all Baptisms with water in the name of the Father, of the Son, and of the Holy Spirit
administered by other Christian churches” (Book of Order, W-2.3010).

Lord’s Supper
“The Lord’s Supper is the sign and seal of eating and drinking in communion with the crucified and
risen Lord. During his earthly ministry Jesus shared meals with his followers as a sign of community
and acceptance and as an occasion for his own ministry” (Book of Order, W-2.4001a).
“Around the Table of the Lord, God’s people are in communion with Christ and with all who belong
to Christ. Reconciliation with Christ compels reconciliation with one another. All the baptized faithful
are to be welcomed to the Table, and none shall be excluded because of race, sex, age, economic status,
social class, handicapping condition, difference of culture or language, or any barrier created by
human injustice. Coming to the Lord’s Table the faithful are actively to seek reconciliation in every
instance of conflict or division between them and their neighbors” (Book of Order, W-2.4006).
“The Lord’s Supper is to be observed on the Lord’s Day, in the regular place of worship, and in a
manner suitable to the particular occasion and local congregation. It is appropriate to celebrate the
Lord’s Supper as often as each Lord’s Day. It is to be celebrated regularly and frequently enough to be
recognized as integral to the Service for the Lord’s Day” (Book of Order, W-2.4009).
“The invitation to the Lord’s Supper is extended to all who have been baptized, remembering that
access to the Table is not a right conferred upon the worthy, but a privilege given to the undeserving
who come in faith, repentance, and love. In preparing to receive Christ in this Sacrament, the believer
is to confess sin and brokenness, to seek reconciliation with God and neighbor, and to trust in Jesus
Christ for cleansing and renewal. Even one who doubts or whose trust is wavering may come to the
Table in order to be assured of God’s love and grace in Christ Jesus” (Book of Order, W-2.4011a).

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Exploring Baptism:
A Brief Introduction
Baptism is one of two Sacraments practiced by Reformed Christians (Communion is the other).
The act of Baptism is deceptively simple—but in a handful of water, there is a deep well of mystery
and meaning:
• Baptism is a sign and seal of the covenant of grace made by God through Jesus and extended
to us.
• In Baptism, God claims us as beloved children and calls us to lives of Christian discipleship.
• Through Baptism we share in Christ’s death and resurrection and become members of Christ’s
body, the church, a community of Christ’s followers.
• The practice of Baptism affirms that we are washed clean from sin as we renounce the power of
evil and seek the will and way of God.
• In Baptism we receive the anointing of the Holy Spirit, who empowers us with gifts for ministry
in the church and world.
• Baptism marks us as Christ’s own forever, with hope and through the empowerment of the
Holy Spirit for the fulfillment of God’s eternal realm of justice and peace.ii

Digging Deeper—Baptism:
A Sign of Promise

H O, EVERYONE WHO THIRSTS COME TO THE WATERS .

ISAIAH 55:1

God has always spoken to me through water. All our vacations, soft summer days . . .
family gatherings were centered on water. I’ve always appreciated the healing power
and calm that water gives. But there’s an even deeper meaning.

Water is a powerful and evocative natural symbol. It is a necessary ingredient for life on earth, and one
of the primary components of the human body. It is also a common element of everyday life, used for
bathing, drinking, cooking, cleaning, recreation, and in countless other ways. The Sacrament of Baptism
draws on these symbolic themes (and others) in conveying the meaning and mystery of the grace of God
we have received through Jesus Christ.

• What positive associations do you have with water? What fond memories? How is water a
source of life and healing, either in a physical or spiritual sense?
• What negative associations do you have with water? What anxieties or fears? How can water be
a source of danger or implement of destruction?
• How are these themes and associations reflected (or not reflected) in the Sacrament of Baptism?
4
 Even before we were married, my wife and I made a commitment to help our children
experience God’s love, the same nurturing kind of love that we received from God for
ourselves. We had our daughter baptized when she was just an infant to show that God
loved her and chose her from the beginning, even before she could speak for herself. We
were responsible for showing our daughter the Christian faith. And, in a way, we were
her first Christian community. And that community continues to grow.

In the Reformed tradition, infant Baptism and believers’ Baptism are equally valid and appropriate
expressions of one and the same Sacrament because Baptism is primarily about God’s action, not our
response. The Baptism of infants and children expresses our faith in God’s gracious initiative—the belief
that God chooses and claims us even before we have the capacity to choose or claim our own faith in
God. In this practice of Baptism, the family and church play particularly significant roles in forming and
nurturing the faith of the child, promising to show and share the way of Christ with the newly baptized.

• What is your earliest memory of faith, of church, or of the experience of God in your life?
• Who are the people in your life that have had an impact on your understanding of God or who
have played an important role in your journey of faith?
• How is your faith consistent with, or different from, the faith of your parents or grandparents?
What have you claimed or inherited? What have you left behind?

I was baptized as a young adult, and that was just a very significant day that I feel like
I need to celebrate each year, because that was the day that I declared my desire to be
marked as one of Christ’s own and to be united in a covenant relationship with God.
I remember it also as a day that I entered into a covenant relationship with the
faith community.

The Baptism of believers expresses our calling to respond with faithfulness to the gift of faith we have
received. An adult or young adult declares his or her intent to trust in Christ and live as Christ’s
disciple. When we claim the gift of faith through Baptism (or when it is claimed on our behalf, as in
infant Baptism), we enter into committed relationship with Christ and the members of his body, the
church. This kind of relationship is best described by the biblical term “covenant”—a solemn promise
established by God, in which we receive God’s blessing and seek to love and serve God with all of our
lives. Later, this covenant relationship is deepened and made real when a young person makes a
profession of faith and reaffirms his or her Baptism at Confirmation.

• Can you think of a time when you claimed the gift of faith and sought to dedicate your life to
God in an intentional and special way?
• What does it mean to be “marked as one of Christ’s own” in Baptism?
• How is a covenant with God the same or different from other promises we make? What does
it mean to be a part of a “covenant community”?

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 Baptized in water and the Holy Spirit, we celebrate the promise of God’s love. Baptism
is a symbol of God’s washing, life-giving, transformative power. In the Sacrament of
Baptism we experience the embrace of God’s calling upon our lives, and in turn, we
embrace that calling in our Christian life and faith.

When Jesus was baptized by John in the water of the Jordan, the Spirit of God descended upon
him and the voice of God said, “This is my Son, the Beloved, with whom I am well pleased,” (see
Matthew 3:13–17). In the Sacrament of Baptism, God says the same thing to us: “You are my beloved
child, and I look upon you with blessing and favor.” Like Christ, we are washed with water, a sign of
the cleansing of sin and the renewal of life we receive through him. Like Christ, we are anointed with
the gift of the Holy Spirit, empowering us to live as his disciples.

• What is “the promise of God’s love”? How do you interpret that phrase? How do you
experience or celebrate it in Christian worship and in daily life?
• How is Baptism like washing? In what sense is it life-giving or transforming?
• How do you understand the “embrace of God’s calling”? How have you chosen to embrace
God’s calling in your Christian life and faith?

Those who stand in and take those vows while a child is being baptized should stand by
that child during those years when that child is growing. The time will come when that
child will make his or her own profession of faith and confirm his or her faith. But in the
meantime, the child’s parents’ role is very important in the upbringing of that child,
because their life provides an example for the child. What parents do, in terms of how
they love God and how they show God’s justice, will be a living example to that child,
and he or she can grow stronger in faith by their example.

When a child is baptized, parents, guardians, and sponsors (if applicable) make certain promises:
to support and nurture the child in his or her journey of faith, and to model Christian faith and
commitment through their own lives. The rite of Confirmation (which in the early church represented
the seal of the Holy Spirit through an anointing with oil) is an opportunity for those baptized as infants
to claim their Christian faith in a mature and personal way, even as they continue to grow into its
implications.

• In what ways do (or did) your parents, guardians, and/or sponsors model (or not model)
Christian life and faith for you?
• In what ways have you been (or might you be) an example of Christian life and faith to others,
particularly to children or young people in your life?
• If you have been confirmed, what do you remember about that event? In what ways have you
continued to grow into an understanding of your Baptism?

6
 What my parents did for me—when they accepted God’s gift in my name when
I was just a baby—is a wonderful thing. The people here love me, and I love
them. They can count on me, and I can count on them. It’s comforting.

Baptism is a corporate or communal event in the Reformed tradition—not a private occasion or family
affair but one that is witnessed and celebrated by the whole church in the presence of God. In Baptism
we are incorporated into the body of Christ, becoming members of Christ and of his church throughout
the world. Therefore, the local congregation has a vital part to play in extending the love and welcome
of Christ to the newly baptized. The Christian congregation continues to nurture those who are baptized
throughout the lifelong journey of faith, always reminding them of God’s promises and holding them
accountable to their own commitments to live as faithful disciples of Jesus Christ.

• Why is it important for the congregation to witness and participate in the Sacrament of Baptism?
• How is the love and welcome of Christ symbolized or enacted in the practice of Baptism in your
church? In what way does the congregation demonstrate or embody its commitment to the one
being baptized?
• How does your congregation live out its commitment to nurture, comfort, and challenge those
who are baptized, so that they will continue to live and grow in Christian faith?

It’s a great day in our church when a child that I’ve baptized comes forward years later
and reaffirms his or her commitment to Christ. We accept everyone who accepts God’s
love in his or her life. I’ve baptized people of all ages and from all walks of life. It’s
wonderful to see them start anew with a strong, new family of God and a strong,
ever-present faith.

The rite of Confirmation (discussed above) is one way we reaffirm our Baptism, confessing our
commitment to Christ and claiming the promises of the gospel. There are many other opportunities to
reaffirm our Baptism in Christian worship—welcoming new members from other churches, Christian
Marriage, Ordination and Installation, commissioning to special acts of mission or service. All of these
other promises and commitments are founded upon our covenant relationship with Christ in Baptism,
and are therefore appropriately celebrated around the baptismal font.

• In what sense is Baptism a one-time event?

• In what sense is Baptism a lifelong process of transformation and growth?
• In what ways do you reaffirm the Sacrament of Baptism in your congregation?

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 Maybe it’s like the resurrection . . . an old life ends and a new one begins.

The Sacrament of Baptism represents our participation in the death and resurrection of Jesus Christ.
Baptized in Christ Jesus, we are dead to the power of death and sin and alive to the promise of the
gospel and the hope of everlasting and abundant life. As Paul wrote, “If anyone is in Christ, there is a
new creation: everything old has passed away; see, everything has become new!” (2 Corinthians 5:17).

• What does Baptism have to do with death and resurrection?

• What does Baptism have to do with sin and forgiveness?
• What represents the “old life” for you? What do you believe about new life in Christ?

A new life, washed free of sin, where the power of evil is renounced and the baptized
choose to seek the will and way of God.

In the Sacrament of Baptism there is a sense of “saying no” and “saying yes.” God says no by defeating
the powers of sin and death forever; God says yes by claiming us as beloved children, heirs of the
promise of Christ: eternal and abundant life. We say no by rejecting our allegiance to sin and evil; we
say yes by accepting Jesus Christ as Lord and Savior and seeking to live as his disciples, relying on the
help of God and the power of the Holy Spirit. For this reason, the vows associated with Baptism
typically include a renunciation of evil and sin (saying no) and a profession of faith (saying yes), using
the words of the Apostles’ Creed.

• What kinds of things does one renounce or give up in the Sacrament of Baptism?
• What kinds of things does one embrace or accept in the Sacrament of Baptism?
• If we are “washed free of sin” in Baptism, what ongoing effect does sin have in our lives (see
Romans 6:1–10)? What power or ability do we have to “seek the will and way of God”?

THEREFORE WE HAVE BEEN BURIED WITH [CHRIST] 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.

ROMANS 6:4

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 Being covered in water symbolizes a death of the old life, and coming from the
water is entering our new life, given to God. It symbolizes Christ dying and
rising again. So the abundance of water symbolizes the abundant grace of God.

The practice of Baptism—the way it is celebrated in a particular community of faith or service of

worship—conveys a great deal about the meaning of the Sacrament. Although there are a variety of
valid ways to celebrate the Sacrament, different approaches can communicate different things, in ways
that are both powerful and subtle. The common elements in all Christian Baptism are the use of water
and the Triune name of God—“In the name of the Father and of the Son and of the Holy Spirit,”
(Matthew 28:19). The physical action of pouring is evocative of the outpouring of God’s Spirit in
Acts 2:17 and Joel 2:28; of sprinkling, in Ezekiel 36:25.

• How were you baptized? How is Baptism practiced in your congregation?

• What is symbolized or communicated by the different modes of Baptism (pouring, sprinkling,
or immersion)?
• Why is an abundance of water an important part of the Sacrament of Baptism?

In the Scriptures, God uses water to cleanse the world of evil. God freed Israel from
bondage through the waters of the sea. Water has always been God’s way of delivering
the faithful from that which oppresses them. Water flows throughout the story of our
Christian faith, and it spills over into a life of faithful discipleship.

From the Spirit of God moving over the chaotic waters of creation (Genesis 1), to the story of the great
flood (Genesis 6—9), to the crossing of the Red Sea (Exodus 14) and the Jordan (Joshua 3), to the vision
of the river of the water of life (Ezekiel 47 and Revelation 22), the imagery of water plays a profound
role in the Scriptures of the Old and New Testaments. Water is a sign of creation, redemption,
providence, renewal, transformation—and all of these biblical themes (and many more) are reflected in
the theology and practice of Baptism.

• What biblical stories and themes can you think of that are related to water? (Consider the story
of the woman and Jesus at the well in John 6; the Baptism of Jesus in Luke 3; the water of life in
Isaiah 55; the fountain of living water in Jeremiah 2.)
• How are these biblical stories and themes reflected in your understanding of the meaning of the
Sacrament of Baptism?
• How are these biblical stories and themes connected with the church’s practice of the Sacrament
of Baptism?

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 God’s family in the community doesn’t stop in my church or in my backyard. It’s all over
the world, everywhere I go. When I was baptized, I became a part of a community that
believes Christ rules as Lord of all life, all creation, in a society and people shaped by the
sovereignty of God. I carry that power, the gift of ministry, with me everywhere I go. I’m
like an ambassador. I share all that God has done for me with everyone I meet. In this way,
we who are baptized are equal as Christian disciples.

Through the Sacrament of Baptism we become members of the body of Christ, the universal church—
a community of faith that spans centuries, bridges generations, transcends cultures, and stretches around
the globe. In a sense, each Christian’s Baptism is also an ordination to ministry: to a lifetime of service in
Christ’s name, empowered by the gifts of the Holy Spirit. All Christians share this calling by virtue of
their Baptism, no matter what their vocation in daily life might be. We profess Christ to be sovereign
in our lives and in all the world, and seek to live according to Christ’s new commandment of love
(John 13:34).

• How does your Baptism connect you with the Christian church or family of God throughout
the earth?
• How does your Baptism influence your relationships with others beyond the church and in the
larger world?
• How does your Baptism shape who you are, what you believe, and how you live? In what ways
are you an ambassador of God or a minister in Christ’s name? In what ways is Christ sovereign or
does Christ reign in your life and in the world?

I remember my Baptism—even now, years later—and I’m just so very thankful and
grateful for it.

Although Baptism is a once-in-a-lifetime event—whether in infancy or adulthood—the significance of

Baptism continues to unfold throughout our lives. When faced with situations of suffering, distress,
illness, and adversity, we can remember God’s promises to us in Baptism and give thanks that nothing in
life or death can ever separate us from the love of God in Jesus Christ (Romans 8:37–39). Each time we
celebrate the Sacrament of Communion we have another opportunity to remember our Baptism, giving
thanks to God and reaffirming our commitment to Christ. We are reminded that Christ broken and
poured out for us is a gift, like Baptism, a gift of God’s grace.

• What do you remember (or what have you been told) about your own Baptism?
• What does it mean to remember your Baptism—or to remember that you are baptized?
• When you remember your Baptism, for what things are you thankful?

10
 Just as a parent embraces a child, in Baptism God embraces us. We’re joined with
Christ and to one another in a new family, the people of God. We’re then called to
reach out to others, extending the same grace and love and welcoming that we’ve
received. And the family of God continues to grow.

In the words of the Great Commission, Jesus tells his followers, “Go therefore and make disciples of all
nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching
them to obey everything that I have commanded you. And remember, I am with you always, to the end
of the age” (Matthew 28:19–20). Baptism is a summons to mission and evangelism—to share the good
news of the gospel in our own neighborhoods and throughout the nations, making disciples, baptizing
others, and teaching the way of Christ in word and action.

• How is the church like a family? How is it not like a family?

• In what ways do you share the grace and love of Christ with others?
• How is your congregation engaged in mission and evangelism—in the local community and/or
in the world? How does that mission extend the grace and love of Christ and help the family of
God to grow?

My Baptism means I’m a part of the new thing God is already doing in this world,
God’s new creation. There is a greater hope, a higher calling. I can’t ignore it.
It changes the way I live.

The Sacrament of Baptism is a sign of our citizenship in Christ’s coming realm, God’s new creation.
In Baptism we renounce the powers of sin, oppression, and death, and “pledge our allegiance” to a
new way of life in Christ, a way of justice, righteousness, and peace. Therefore we live in hope and
anticipation, watching, working, and praying for the fulfillment of God’s promises and the coming
of Christ’s kingdom, “on earth as in heaven.”

• How is Baptism a sign of the kingdom of God?

• How have you witnessed the unfolding of God’s new creation in your own life or in your
community of faith? Where have you seen signs of Christ’s kingdom?
• What difference does Baptism make in your Christian life and faith? How does it—or how
might it—change the way you live?

11
Exploring Communion:
A Brief Introduction

Communion (also known as the Lord’s Supper or Eucharist) is one of two Sacraments practiced by
Reformed Christians (Baptism is the other). In this simplest of meals—a morsel of bread, a sip of juice or
wine—there is a great feast of mystery and meaning:
• Communion is a sign and seal of the covenant of grace made by God through Jesus Christ and
extended to us.
• Around the table that Christ prepares, we give thanks and praise for God’s creative power,
redeeming love, and sustaining care.
• With gratitude, we recall Christ’s gracious life, saving death, and life-giving resurrection—even
as we await his coming in glory.
• We pray for the gifts of the Holy Spirit, who nourishes us with Christ’s presence and makes us
one in ministry with the church throughout the world.
• We enjoy a foretaste of the heavenly banquet to come, when we will feast with all the saints in
God’s eternal realm.iii

Digging Deeper—Communion:
A Feast of Grace

As far back as I can remember, a meal has been a celebration to me. We celebrate life’s
good moments, and we celebrate God’s gifts.

Eating is a universal human phenomenon and a common practice in everyday life, in every time and
place of the world. As we depend on food for nourishment, so we depend on God’s providence for
the sustenance of life. The sharing of meals, particularly in times of celebration, is also an important social
practice, marked by a rich diversity of tradition throughout the world’s cultures. We gather at tables to
rejoice, give thanks, tell stories, enjoy one another’s company, and share the gifts we have received,
seeing that all are fed and satisfied. The Sacrament of Communion draws on these symbolic themes
(and others) in conveying the meaning and mystery of the grace of God we have received through
Jesus Christ.

• Think about the best meal you ever had—a great feast, a rich banquet, a family dinner, or an
intimate gathering with friends on a special occasion. What made this meal so special? What
made it memorable?
• How do you “say grace”? How do you celebrate God’s gifts and life’s good moments
at everyday meals? Are there special prayers or other practices in your personal life or
family tradition?
• How is Communion like an everyday meal or family dinner? How is it different?

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 JESUS SAID TO THEM,“I AM THE BREAD OF LIFE. WHOEVER COMES TO ME WILL NEVER BE
HUNGRY, AND WHOEVER BELIEVES IN ME WILL NEVER BE THIRSTY.”

JOHN 6:35

THE LORD JESUS ON THE NIGHT WHEN HE WAS BETRAYED TOOK A LOAF OF BREAD, AND
WHEN HE HAD GIVEN THANKS, HE BROKE IT AND SAID,“THIS IS MY BODY THAT IS FOR YOU.

DO THIS IN REMEMBRANCE OF ME.”IN THE SAME WAY HE TOOK THE CUP ALSO, AFTER SUPPER,
SAYING,“THIS CUP IS THE NEW COVENANT IN MY BLOOD. DO THIS, AS OFTEN AS YOU DRINK

IT, IN REMEMBRANCE OF ME.”FOR AS OFTEN AS YOU EAT THIS BREAD AND DRINK THE CUP,

YOU PROCLAIM THE LORD’S DEATH UNTIL HE COMES.

1 CORINTHIANS 11:23–26

These words of the apostle Paul to the church at Corinth—echoing the Gospels of Matthew, Mark, and
Luke—are an integral and vital part of the Communion liturgy. They recount the story of how Jesus
established the Sacrament, at what may have been a Passover meal with his disciples, and instructed
them to keep this feast in his name. Paul reminds us that whenever we celebrate Communion we
proclaim the “paschal mystery” or “mystery of faith”—that Jesus Christ lived, died, and rose from the
dead for our salvation, and that he is coming again to reign in glory.

• What does Jesus mean when he says the bread is his body, given for us?
• What does Jesus mean when he says the cup is a new covenant in his blood?
• How do we “proclaim the Lord’s death” when we celebrate Communion?

According to Luke, after Jesus rose from the dead, his disciples first recognized him at
a meal. It was after the breaking of the bread that their eyes were open. Ever since
then, whenever Christians gather at the table that Christ has prepared, we know that
Christ is with us.

In Luke’s Gospel, after Jesus rises from the dead on the first day of the week, he appears to two of his
followers on the road to Emmaus. They talk with Jesus about the Scriptures as they walk along, but it
is in the breaking of the bread that they recognize him as their risen Lord (Luke 24:13–34). For two
thousand years, Christians have celebrated the Lord’s Supper on the Lord’s Day (Sunday, the first day
of the week and also the eighth day, an apocalyptic symbol of God’s New Creation), rejoicing in the
presence of the risen Christ among us. Christians in the Reformed tradition affirm the real presence of
Christ in the Sacrament of Communion—not that the elements of bread and wine are physically
transformed into Christ’s body and blood, but that Christ is really spiritually present (by the power
of the Holy Spirit) whenever the church (the body of Christ) celebrates this feast in his name.

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 • Think about other meals that Jesus shared with his followers—the feeding of the multitude
(Matthew 14:13–21; Mark 6:32–44; Luke 9:10–17; John 6:1–15; see also Matthew 15:32–39;
Mark 8:1–10), the upper room (Matthew 26:26–29; Mark 14:22–25; Luke 22:15–20); breakfast on
the beach (John 21:1–14). What is the significance of Jesus’ followers recognizing him in the
breaking of the bread?
• Do you think of Communion as a meal with the risen Christ? If not, how might that change your
experience of the Sacrament?
• What does it mean for Christ to be spiritually present in Communion? How is that different
from other understandings of Christ’s presence in the Sacrament?

There are so many ways different people celebrate Communion. Some churches offer
individual servings, and others break the bread and dip it into a common cup. There
could be grape juice or wine, even bread that’s customary to the culture, like rice cake
or even pita.

Jesus uses the elements of bread and wine in the Jewish Passover meal to establish a new feast for his
followers: “This is my body, which is given for you. Do this in remembrance of me . . . . This cup that is
poured out for you is the new covenant in my blood” (Luke 22:19–20; see also Matthew 26:26–29;
Mark 14:22–25; and 1 Corinthians 11:23–25). Jesus also uses the images of bread and the vine as a way to
explain or reveal who he is to his disciples: “I am the bread of life” (John 6:35) and “I am the vine, you
are the branches” (John 15:5).

• What do the elements of bread and wine (or grape juice) communicate about the grace of God?
How is God’s grace like bread? How is it like wine?
• What does the type, flavor, or quantity of bread convey about the grace of God? What about the
grape juice or wine? What is communicated by the use of a common loaf and cup, or by
individual servings?
• Think about different ways of distributing or sharing the bread and cup that you have practiced
or observed—passing plates through the aisles, coming forward to eat and drink, or gathering
around a common table. What do these symbolic actions say about the grace of God, Christian
life, and the nature of the church?

What is important is that we celebrate Communion as a gift that God gives us.
Communion is a visible form of an invisible grace. It conveys something that words
cannot express. It reminds us of God’s promise. The two Sacraments that we celebrate
remind us of who we are in God, what God has done for us, and who we are in Christ
and in the Spirit.

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One of the classic definitions of a Sacrament is “a visible sign of an invisible reality” (Augustine) or “an
outward and visible sign of an inward and invisible grace” (Book of Common Prayer). Reformed
theologians also describe Sacraments as seals of the Word, confirming the promises of God, received by
faith, and marking believers for lives of faithfulness. There is a kind of two-way dialogue that takes
place in the Sacraments of Baptism and Communion: God’s gracious gift of self-giving love for us and
the offering of ourselves to God as our expression of gratitude for the gift of God’s grace.

• Why does God choose to communicate with us through Sacraments—visible signs of an

invisible reality? What is the invisible reality that Communion demonstrates?
• How do Sacraments serve as seals of God’s Word, confirming the good news of salvation in
Jesus Christ? What is the promise of God confirmed in Communion?
• How does the Sacrament of Communion express God’s grace and love for us in Christ? How
does it express our response of gratitude and praise?

It seems to me when Christians break bread in the Spirit they’re celebrating the
goodness in life. It’s like we really are one body, the body of Christ. And somehow it
always seems that God is there with us. I’m just saying, I’ve seen arguments fade, and
people who have differences between each other . . . it just melted away. When we share
this meal, it’s like we’re getting a taste of the world to come, where nobody is left out
and everyone is fed. At this table, I gain nourishment and strength to go out there, work
hard, and pray for the day to come.

Reconciliation is an important theme in the Sacrament of Communion. In preparation to celebrate this

Sacrament we confess our sins against God and one another, and seek to be at peace with God and our
neighbors (see Matthew 5:23–24). Having been fed at Christ’s table, strengthened and renewed in the
Spirit, we go forth to work and pray for peace, justice, and reconciliation in the world. We seek to feed
others as we have been fed by Christ’s grace, and to welcome others as we have been welcomed in
Christ’s love. In a sense then, the church’s ministries of service, witness, and outreach are all centered
around the Lord’s Table.

• Can you think of a time when you have had a powerful sense of reconciliation and peace
in a service of worship?
• How do you envision “the world to come”? What does Communion have to do with that
vision?
• How have you been nourished by Christ and strengthened in the Spirit? How might you share
that nourishment and strength with others?

Christians of all ages, whether they are a member of our church or not, are welcomed
to the Lord’s Table.

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In the Reformed understanding of the Sacrament of Communion, the Lord’s Table is open to Christians
of all traditions. Communion represents our fellowship with the universal church; the table belongs to
Christ, who is our host at this great feast. Baptized children, equally members of the body of Christ, are
welcome to participate in the Sacrament. We are all children of God, and we continue to grow into our
understanding of the Sacraments throughout the life of faith.

• Have you ever experienced Communion in a church of another tradition? How was it the same
or similar? How was it different?
• What does it mean to “receive the kingdom of God as a little child” (see Matthew 18:4;
Mark 10:15; and Luke 18:17)?
• How have you grown in your understanding of Communion?

These words that Jesus said, “Do this in remembrance of me,” have been central to our
Christian life for two thousand years. They have been repeated everywhere in the world
where Christians gather. And time and time again we see how Christ draws us together.
Christ gives us spiritual nourishment and strengthens us for the life of faith. Christ
renews us with love.

The Great Thanksgiving (or Eucharistic prayer) is an ancient part of the Communion liturgy that
expresses our thanksgiving to God, our remembrance of Jesus Christ, and the invocation of the Holy
Spirit. The Words of Institution (“This is my body . . . Do this in remembrance of me”) are sometimes
spoken at the Invitation to the Table, sometimes during the Great Thanksgiving, and sometimes at the
Breaking of the Bread. Wherever they occur, these words convey a central meaning of the Sacrament—
that Christ is our spiritual food, our strength and sustenance in this world and the next (John 6:51).

• When Jesus says, “Do this in remembrance of me,” to what does “this” refer? Eating bread?
Keeping a feast? Giving thanks to God? Sharing food with others?
• Why is the recollection of these words Jesus spoke concerning the bread and cup such an
important part of the celebration of the Sacrament of Communion?
• What kind of nourishment do we receive through our Communion with Christ? How does the
Sacrament renew our faith?

Communion is about giving thanks to God, building community, and encountering

Christ. Even if it’s just a few people celebrating together, we’re reminded that Christ
lives in us and is with us. In that moment we experience the community of Christ’s
presence, too, as we take part in a great feast—the same feast we share with millions
worldwide, the same feast we’ll share one day with all the faithful in heaven.

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The different names for this Sacrament emphasize different facets of its meaning. “Eucharist” is from
a Greek word that means “thanksgiving”; we give thanks for the countless gifts of God, above all the
gift of salvation in Jesus Christ. “Communion” refers to our spiritual union in Christ; we are connected
in faith and fellowship with Christians of every time and place. “The Lord’s Supper” reminds us that
it is Jesus Christ who institutes the Sacrament; we encounter Christ at the feast that he prepares.
This Sacrament is also a foretaste of the heavenly banquet we will enjoy in the realm of God
(see Isaiah 25:6–9; Matthew 26:29; Mark 14:25; and Revelation 19:9).

• What names for the Sacrament are most commonly used in your place of worship? How do
these terms connect (or not) with your experience of the Sacrament?
• How is Communion a “great feast”? How might we celebrate it in such a way to best convey
that meaning?
• Read some of the passages above that describe the heavenly banquet. How is Communion
a foretaste of the life of the world to come?

These are the gifts of God for the people of God. Come join us! Join this joyful feast.

The Sacraments of Baptism and Communion are “gifts of God for the people of God.” God gives us
these good and gracious gifts to celebrate and enjoy—but also to share with others, scattered like bread,
poured out like wine. Jesus promises that “people will come from east and west, from north and south,
and will eat in the kingdom of God” (Luke 13:29). As Christ’s disciples, we are called to “extend the
table” far and wide, spreading a joyful feast wherever we go, as we proclaim the good news of God’s
saving power and love to all the world.

• What gifts have you received through the celebration of the Sacraments of Baptism and
Communion?
• How is Communion celebrated in your congregation? Is it a joyful feast? How might that vision
of the Sacrament be more fully realized and experienced?
• How might we “extend the table,” inviting others to join this joyful feast? How might we share
these gifts of God with others?

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For Further Study
Gerrish, Brian A. Grace and Gratitude: The Eucharistic Theology of John Calvin. Eugene, OR: Wipf & Stock
Publishers, 2002 (reprint edition).
Presbyterian Church (U.S.A.). Book of Common Worship. Louisville, KY: Westminster John Knox Press, 1993.
Presbyterian Church (U.S.A.). Companion to the Book of Common Worship. Louisville, KY: Geneva Press, 2003.
Presbyterian Church (U.S.A.). Book of Order: The Constitution of the Presbyterian Church (U.S.A.), Part II.
Louisville, KY: Office of the General Assembly, 2009–2011.
Presbyterian Church (U.S.A.). Invitation to Christ: Font and Table: A Guide to Sacramental Practices. Louisville,
KY: Office of Theology and Worship, 2006. Also available online:http://www/pcusa.org/sacraments.
White, James F. Sacraments of God’s Self-Giving. Nashville: Abingdon Press, 2001.
World Council of Churches. Baptism, Eucharist, and Ministry (Faith and Order Paper No. 111). Geneva:
World Council of Churches, 1982. Also available online:http://wwwoikoumene.org/resources/
documents/wwc-commissions/faith-and-order-commission/i-unity-the-church-and-its-
mission/Baptism-eucharist-and-ministry-faith-and-order-paper-no-111-the-lima-text.html.

Endnotes

i
This statement and the following quotations from the Presbyterian Church (U.S.A.) Book of Order
come from “Presbyterian 101: A General Guide to Facts about the PCUSA.” Available online: http://
gamc.pcusa.org/ministries/101/sacraments/.

Adapted from “The Sacrament of Baptism,” a Study Guide for The Presbyterian Leader, by David
ii

Gambrell, Copyright © 2010 www.thepresbyterianleader.com. Used by permission.

Adapted from “The Sacrament of Communion,” a Study Guide for The Presbyterian Leader, by David
iii

Gambrell, Copyright © 2010 www.thepresbyterianleader.com. Used by permission.

All scriptural quotations are from the New Revised Standard Version of the Bible, copyright 1989 by the
Division of Christian Education of the National Council of the Churches of Christ in the United States
of America.

Gifts of God: The Sacraments DVD. © 2010 Presbyterian Reformed Educational Partners (PREP). Used
by permission.

Gifts of God: The Sacraments, A Study Guide for the Gifts of God: The Sacraments DVD, written by Rev. David
Gambrell, associate for Worship, office of Theology and Worship, Presbyterian Church (U.S.A.). Used
by permission.

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