In Christian theology, the ordinances of Baptism and the Lord’s Supper (Communion) are considered visible signs of inward grace or spiritual realities. While terminology may vary (e.g., some use “sacraments” instead of “ordinances”), the central acts are widely practiced and hold deep significance in church life. The term “ordinance” implies a practice ordained or commanded by Christ. Most Christian traditions affirm these as instituted by Jesus and practiced by the early church, though the theology, frequency, and meaning of these practices vary.
I. Scriptures Supporting the Ordinances of Baptism and Communion
Baptism
1. Matthew 28:19 (KJV)
“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:”
- Interpretation: This is the Great Commission. Jesus directly commands baptism as part of disciple-making.
- Theological View: Baptism is not optional—it is a mandate from Christ for all believers. The Trinitarian formula highlights divine authority.
2. Acts 2:38 (KJV)
“Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.”
- Interpretation: Baptism is tied to repentance and receiving the Holy Spirit.
- Theological View: Baptism symbolizes purification from sin and entrance into the Spirit-led life. Some interpret this as evidence for baptismal regeneration (e.g., Catholic, Orthodox).
3. Romans 6:3-4 (KJV)
“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death…”
- Interpretation: Baptism illustrates union with Christ in death and resurrection.
- Theological View: This supports symbolic views (Evangelical/Protestant) and spiritual transformation views (Catholic/Orthodox).
4. Galatians 3:27 (KJV)
“For as many of you as have been baptized into Christ have put on Christ.”
- Interpretation: Baptism marks a transformation—”putting on” Christ.
- Theological View: Baptism is an identity marker for believers. Many see this as indicating a spiritual rebirth or entrance into the body of Christ.
5. 1 Peter 3:21 (KJV)
“The like figure whereunto even baptism doth also now save us…by the resurrection of Jesus Christ:”
- Interpretation: Baptism saves—not by the act itself, but by the appeal to God for a clean conscience.
- Theological View: There is debate. Sacramental traditions read this as literal salvation through baptism, while others see it as symbolic of inward faith.
Communion (The Lord’s Supper)
6. Luke 22:19-20 (KJV)
“And he took bread, and gave thanks…This is my body which is given for you: this do in remembrance of me…This cup is the new testament in my blood, which is shed for you.”
- Interpretation: Jesus institutes Communion as a memorial of His sacrifice.
- Theological View: Most see this as foundational. Catholics view this as literal transformation (transubstantiation), others as symbolic or spiritual.
7. 1 Corinthians 11:23-26 (KJV)
“For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.”
- Interpretation: Communion proclaims Christ’s death until His return.
- Theological View: It is both remembrance and proclamation. The verse underscores ongoing observance and Christ-centered worship.
8. John 6:53-56 (KJV)
“Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you…”
- Interpretation: Jesus connects spiritual life to partaking of His body and blood.
- Theological View: Highly debated. Catholics and Orthodox see this as support for real presence. Many Protestants see it metaphorically.
II. Scriptures Used to Argue Against or Question the Ordinances’ Necessity or Form
1. 1 Corinthians 1:17 (KJV)
“For Christ sent me not to baptize, but to preach the gospel…”
- Interpretation: Paul distances himself from performing baptisms.
- Theological View: Some argue this de-emphasizes baptism’s necessity. However, others note Paul affirms its importance elsewhere.
2. John 4:2 (KJV)
“(Though Jesus himself baptized not, but his disciples,)”
- Interpretation: Jesus did not personally baptize.
- Theological View: Suggests baptism is delegated and not central to Christ’s ministry. Used by groups who de-emphasize water baptism.
3. Hebrews 6:1-2 (KJV)
“…not laying again the foundation of repentance from dead works…of the doctrine of baptisms…”
- Interpretation: Refers to “baptisms” in plural and as elementary.
- Theological View: Some see this as indicating multiple ritual washings and not central to mature faith.
4. Acts 10:44-48 (KJV)
“While Peter yet spake…the Holy Ghost fell on all them which heard…Then answered Peter, Can any man forbid water, that these should not be baptized…”
- Interpretation: They received the Spirit before baptism.
- Theological View: Baptism follows salvation here, showing it is symbolic, not salvific.
5. 1 Corinthians 11:27-29 (KJV)
“Whosoever shall eat this bread, and drink this cup…unworthily, shall be guilty of the body and blood of the Lord.”
- Interpretation: Warning against unworthy participation.
- Theological View: Some argue this spiritual danger implies Communion should not be frequent or open to all.
6. Galatians 5:6 (KJV)
“For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.”
- Interpretation: Rituals don’t save; faith does.
- Theological View: By extension, ordinances are seen by some as unnecessary externals.
7. Colossians 2:20-23 (KJV)
“Wherefore if ye be dead with Christ…why…are ye subject to ordinances…?”
- Interpretation: Paul criticizes human-imposed religious ordinances.
- Theological View: Some apply this broadly to argue against formal rituals like sacraments.
8. Mark 7:7-9 (KJV)
“Howbeit in vain do they worship me, teaching for doctrines the commandments of men.”
- Interpretation: Human traditions can corrupt true worship.
- Theological View: Used to critique sacramentalism when seen as elevating ritual above relationship.
Debates around original Hebrew and Greek texts, English (especially KJV) and Christian translations, and theological implications.
I. Introduction to Language and Doctrine
The Christian ordinances—Baptism and Communion (the Lord’s Supper)—are grounded in texts originally written in Koine Greek (New Testament) and Biblical Hebrew (Old Testament). These ordinances, though New Testament in origin, are deeply rooted in Jewish ritual and covenantal theology. As these texts were translated into Latin, English (KJV), and other languages, debates arose due to differences in word meanings, nuances, and theological implications.
II. Baptism in the Original Languages
A. Greek: βάπτισμα (baptisma), βαπτίζω (baptizō)
- The Greek word baptizō means “to immerse, dip, or submerge.” It is used in contexts describing both ritual washing and full immersion.
- Key Scripture:
Romans 6:4 (KJV) – “Therefore we are buried with him by baptism into death…”
→ Greek: “Συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος…”
→ Interpretation: Indicates immersion, a symbolic burial, which supports immersionist theology.
Theological Debate:
- Immersionists (e.g., Baptists) argue that the Greek clearly implies full bodily immersion.
- Affusionists (e.g., Catholics) argue for flexibility, noting ceremonial washings may involve pouring or sprinkling (Hebrews 9:10, Mark 7:4).
B. Translation Accuracy (Greek to English):
- The KJV transliterates “baptizō” instead of translating it (e.g., “immerse”), maintaining ambiguity.
- Problem: The transliteration masks the original action, allowing various denominations to justify different modes.
III. Communion (Eucharist) in the Original Languages
A. Greek: εὐχαριστία (eucharistia), κοινωνία (koinōnia), διαθήκη (diathēkē)
- 1 Corinthians 11:24 (KJV) – “Take, eat: this is my body, which is broken for you…”
→ Greek: “λάβετε φάγετε· τοῦτό ἐστιν τὸ σῶμά μου…”
Word Debate:
- “Estin” (Greek: ἐστιν) – present indicative verb “is.”
- Catholic View: Supports transubstantiation—the bread literally is Christ’s body.
- Protestant View: Symbolic, citing the genre and context.
- Lutherans advocate sacramental union (consubstantiation).
B. Hebrew Connection (Passover)
- Communion is tied to the Passover (Pesach) meal:
- Exodus 12:8 (KJV) – “And they shall eat the flesh in that night, roast with fire…”
- Jesus instituted the Lord’s Supper during this feast (Matthew 26:17-28 KJV).
Theological Importance:
- Hebrew Passover lamb → Jesus as the Lamb of God (John 1:29 KJV)
- This Jewish typology is often lost or muted in translations that do not connect NT sacraments with OT covenants.
IV. Translation Problems and Theological Shifts
A. Diathēkē (Greek) vs. Berith (Hebrew)
- Greek: διαθήκη – “covenant” or “testament”
- Hebrew: בְּרִית (berith) – “covenant”
- Matthew 26:28 (KJV) – “…this is my blood of the new testament…”
→ Greek: “…τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς καινῆς διαθήκης…”
Debate:
- “Testament” vs. “Covenant”
- The KJV uses “testament,” which carries legal/last-will connotation.
- Many scholars argue “covenant” better reflects the Hebrew sacrificial and relational context.
- Theological Impact: “Testament” can support a dispensational reading, while “covenant” implies continuity with Israel.
V. Issues in English Translations (KJV and others)
A. KJV Strengths:
- Based on Textus Receptus, a Byzantine Greek manuscript tradition.
- Reverent and consistent translation of key words.
- Preserves theological terms (e.g., “justification”, “propitiation”).
B. KJV Weaknesses:
- Lacks access to older manuscripts (e.g., Codex Sinaiticus, Vaticanus).
- Some archaic terms cause interpretative issues.
- “Charity” for “love” (1 Corinthians 13)
- “Ghost” vs “Spirit”
C. Examples:
- Acts 8:37 (KJV) – “…If thou believest with all thine heart, thou mayest…” is absent in many Greek manuscripts.
- Supports believer’s baptism, but textual critics consider it an interpolation.
- 1 John 5:7 (KJV) – Trinitarian formula: “For there are three that bear record in heaven…”
- Considered spurious by most textual scholars (absent in oldest Greek mss).
- Theological impact: Used heavily in Trinitarian apologetics.
VI. Debates on Greek Manuscript Traditions
A. Byzantine vs Alexandrian
- Byzantine (used in KJV): Longer, smoother readings, but later in date.
- Alexandrian (used in modern translations): Shorter, often more difficult, considered older.
B. Accuracy Debate:
- KJV adherents argue divine preservation of the Textus Receptus.
- Critical scholars argue older = better, favoring Nestle-Aland/UBS Greek texts.
- Some Baptists and Evangelicals maintain the KJV is superior, others accept critical texts for accuracy.
VII. Theological Views by Translation Approach
| Tradition | View on Textual Basis | View on Ordinances |
|---|---|---|
| Catholic | Latin Vulgate, Greek LXX | Sacraments conveying grace |
| Orthodox | Greek LXX, Byzantine | Mysteries, real presence |
| Evangelical | Modern Greek texts | Ordinances, symbolic |
| KJV-only Baptist | Textus Receptus | Literal immersion, symbolic supper |
| Reformed | Eclectic/critical | Symbolic, covenant theology |
Key Greek Terms in the Doctrine of Baptism and Communion
| Greek Term | Transliteration | KJV Usage | Literal Meaning | Theological Implications | Debates/Issues |
|---|---|---|---|---|---|
| βάπτισμα | baptisma | “baptism” | immersion, submersion | Represents cleansing, initiation, union with Christ | KJV transliterates, doesn’t translate; mode (sprinkling vs immersion) debated |
| βαπτίζω | baptizō | “to baptize” | to dip, immerse repeatedly | Immersion as symbolic of death and resurrection (Romans 6:4 KJV) | Sprinkling defended by Catholics using OT washings (e.g., Hebrews 9:10) |
| μετανοεῖτε | metanoeite | “repent” | change mind/heart | Precedes baptism (Acts 2:38 KJV) | Debate over whether repentance is emotional, intellectual, or volitional |
| διαθήκη | diathēkē | “testament”/”covenant” | legal will or sacred agreement | Describes the “new covenant” in Christ’s blood (Luke 22:20 KJV) | Debate over translating as “testament” (KJV) vs “covenant” (more relational) |
| εὐχαριστία | eucharistia | “giving thanks” | thanksgiving | Where “Eucharist” is derived; relates to Communion (Luke 22:19) | Not directly used for Communion in NT but early Church adopted term |
| κοινωνία | koinōnia | “fellowship” | participation, communion, sharing | Describes union with Christ in the Lord’s Supper (1 Corinthians 10:16 KJV) | Raises debate: symbolic vs real presence |
| σώμα | sōma | “body” | physical body | Used in “this is my body…” (Luke 22:19 KJV) | Literal vs metaphorical understanding impacts transubstantiation debate |
| αἷμα | haima | “blood” | physical blood | “…my blood of the new testament…” (Matthew 26:28 KJV) | Central to atonement theology; literal vs symbolic interpretations |
| ἐστιν | estin | “is” | is (third-person singular present) | Found in “This is my body…” | Whether “is” = literal presence or metaphorical (e.g., “I am the door”) |
| πίστις | pistis | “faith” | trust, belief | Often associated with saving grace (Galatians 2:16 KJV) | Debate over faith vs works (baptism, communion, etc.) in salvation |
Notes:
- KJV translators often preserved theological neutrality (e.g., baptizō → “baptize” instead of “immerse”) to avoid inflaming doctrinal conflict.
- Some modern translations (e.g., NIV, ESV) choose dynamic equivalents (e.g., “covenant” for diathēkē), which can shift theological emphasis.
- The early church’s understanding of many of these terms was shaped by Greek language, Hebrew ritual, and Roman legal structure—a context modern translations often struggle to preserve fully.
Summary
The doctrine of Baptism and Communion is deeply influenced by original languages, translation choices, and textual traditions. In Greek, baptizō suggests immersion, while the ambiguity in KJV’s transliteration allows for multiple modes. The use of estin in Communion texts has led to centuries-long theological divides—transubstantiation, consubstantiation, and symbolism—each rooted in interpretation of Greek grammar and context.
While the KJV remains deeply respected, especially for its theological consistency and influence, it also presents textual and translational challenges due to its reliance on later manuscripts. Modern Greek critical texts reveal earlier variants that often differ significantly, affecting key doctrines such as the Trinity, baptismal regeneration, and the role of works in salvation.
Ultimately, language matters deeply in theology. Doctrine arises not just from what Scripture says, but from how it was preserved, translated, and understood across centuries and traditions.
Denominational Views
1. Roman Catholic Church
The Roman Catholic Church holds that Baptism and the Eucharist are sacraments—means of grace instituted by Christ. Baptism regenerates the soul, and the Eucharist is the real, literal body and blood of Christ through transubstantiation. Catholics rely heavily on the Latin Vulgate and early Greek manuscripts.
Theological View For:
John 6:54 (KJV) – “Whoso eateth my flesh, and drinketh my blood, hath eternal life…”
→ Greek: φάγων (phagōn) = to eat, chew → interpreted literally.
→ Hebrew connection: Leviticus 17:11 (KJV) – “For the life of the flesh is in the blood…”
Against:
Hebrews 10:10 (KJV) – “…we are sanctified through the offering of the body of Jesus Christ once for all.”
→ Greek: ἐφάπαξ (ephapax) = once for all, not repeated. Suggests Eucharist is symbolic memorial, not repeated sacrifice.
Translation Debate:
Latin “Hoc est enim corpus meum” influenced the idea of literal presence (“this is my body”). Critics argue the Greek estin (“is”) in Luke 22:19 is capable of metaphor, not requiring a literal transformation.
2. Eastern Orthodox Church
The Orthodox Church teaches that Baptism initiates believers into the life of Christ and Communion is a mystical participation in Christ’s real body and blood. They rely on the Greek Septuagint (LXX) and the Byzantine text tradition.
Theological View For:
John 6:56 (KJV) – “He that eateth my flesh, and drinketh my blood, dwelleth in me…”
→ Greek: μένει (menei) = abides, remains → implies deep, spiritual indwelling.
Against:
1 Corinthians 11:26 (KJV) – “…ye do shew the Lord’s death till he come.”
→ Greek: καταγγέλλετε (katangellō) = proclaim → suggests a memorial act rather than mystical union.
Word Highlight:
Greek koinōnia (κοινωνία) in 1 Corinthians 10:16 = “fellowship” → interpreted as deep, mystical participation, not mere symbol.
3. Evangelical
Evangelicals emphasize personal faith in Christ and treat Baptism and Communion as ordinances—symbols of obedience and testimony, not sacraments. They prioritize Scripture alone and often use the KJV or modern critical translations.
Theological View For:
Matthew 28:19 (KJV) – “…baptizing them in the name of the Father…”
→ Greek: βαπτίζοντες (baptizontes) = immerse → supports believer’s baptism.
Against:
Mark 16:16 (KJV) – “He that believeth and is baptized shall be saved…”
→ Greek: σωθήσεται (sōthēsetai) = will be saved → suggests baptism is required for salvation, debated among evangelicals.
Word Highlight:
Greek baptizō = immerse, not sprinkle → supports immersion mode. Critics note KJV does not translate this explicitly.
4. Protestant (General)
Protestant traditions vary, but generally affirm two ordinances (Baptism and Communion) as symbolic acts of faith. They often draw on both historical translations and modern critical Greek texts.
Theological View For:
Romans 6:4 (KJV) – “…we are buried with him by baptism into death…”
→ Greek: συνετάφημεν (sunetaphēmen) = buried together → supports immersion and symbolic identification.
Against:
Acts 22:16 (KJV) – “…arise, and be baptized, and wash away thy sins…”
→ Suggests baptism removes sin, causing theological tension for those who hold to faith alone salvation.
Word Highlight:
Greek diathēkē (διαθήκη) = covenant/testament → Protestants argue for continuity of covenant (OT to NT) over sacramental transformation.
5. Baptist (Southern Baptist, Independent Baptist, etc.)
Baptists strongly affirm believer’s baptism by immersion and symbolic communion. They often use the KJV and argue for literal interpretation from the Textus Receptus.
Theological View For:
Acts 8:36-37 (KJV) – “…If thou believest with all thine heart, thou mayest…”
→ Greek (TR only): conditional on belief → supports believer’s baptism.
Against:
John 3:5 (KJV) – “…Except a man be born of water and of the Spirit…”
→ Greek: ὕδατος (hydatos) = water → some interpret as requiring water baptism for regeneration.
Word Highlight:
Greek baptisma = immersion. Hebrew link to tabal (טָבַל) = dip or immerse (e.g., Leviticus 14:16) → supports immersion, not sprinkling.
6. Methodist (United Methodist, AME, etc.)
Methodists see Baptism and Communion as sacraments of grace. Baptism may be by sprinkling, pouring, or immersion. Communion conveys grace but is not transubstantiated.
Theological View For:
Titus 3:5 (KJV) – “…by the washing of regeneration, and renewing of the Holy Ghost…”
→ Greek: λουτροῦ (loutrou) = washing → understood sacramentally.
Against:
1 Corinthians 1:17 (KJV) – “For Christ sent me not to baptize, but to preach the gospel…”
→ Argues baptism is secondary to the gospel proclamation.
Word Highlight:
Greek loutron = bath, washing → interpreted as sacramental cleansing, though symbolic understanding remains debated.
7. Lutheran (Missouri Synod, ELCA, etc.)
Lutherans affirm sacramental baptism and real presence in communion (consubstantiation). They use Greek and Hebrew texts but often consult the Luther Bible and KJV.
Theological View For:
1 Peter 3:21 (KJV) – “The like figure whereunto even baptism doth also now save us…”
→ Greek: σῴζει (sōzei) = saves → supports baptismal regeneration.
Against:
Ephesians 2:8-9 (KJV) – “For by grace are ye saved through faith…”
→ Challenges idea that baptism itself regenerates; faith precedes grace.
Word Highlight:
Greek estin = is → supports real presence in Luke 22:19 but not literal transformation (contra Catholic view).
8. Pentecostal (Assemblies of God, UPCI, etc.)
Pentecostals emphasize experiential faith, often teach baptism in Jesus’ name, and may hold varied views on communion (symbolic or spiritual). Many use KJV exclusively.
Theological View For:
Acts 2:38 (KJV) – “…be baptized every one of you in the name of Jesus Christ…”
→ Greek: ἐπὶ τῷ ὀνόματι (epi tō onomati) = upon the name → supports single-name baptismal formula.
Against:
Matthew 28:19 (KJV) – “…in the name of the Father, and of the Son, and of the Holy Ghost…”
→ Suggests Trinitarian formula, raising internal Pentecostal debates.
Word Highlight:
Greek onomati = name → some interpret as authority rather than literal wording, fueling “Jesus Name” vs Trinitarian baptism debates.
9. Jehovah’s Witnesses
Jehovah’s Witnesses reject sacramental theology. Baptism is a public symbol of dedication, and Communion (Memorial) is observed yearly with most abstaining. They use the New World Translation, not KJV.
Theological View For:
Acts 8:12 (KJV) – “…they were baptized, both men and women.”
→ View: baptism follows teaching and dedication, not regeneration.
Against:
John 6:53 (KJV) – “Except ye eat the flesh…ye have no life…”
→ Taken figuratively; they reject literal or mystical presence in communion.
Word Highlight:
Greek zōēn (ζωήν) = life → interpreted as symbolic of spiritual sustenance, not real flesh and blood.
10. Mormonism (LDS)
LDS teach baptism is essential for salvation and practice vicarious baptism for the dead. Communion (Sacrament) is symbolic. They use KJV but also Book of Mormon, Doctrine and Covenants, etc.
Theological View For:
1 Corinthians 15:29 (KJV) – “Else what shall they do which are baptized for the dead…”
→ Greek: βαπτιζόμενοι (baptizomenoi) = being baptized → literal practice of baptism for the dead.
Against:
Hebrews 9:27 (KJV) – “…it is appointed unto men once to die, but after this the judgment.”
→ Implies no second chance after death; undermines proxy baptism.
Word Highlight:
Greek huper = for/on behalf of → interpret literally for the dead, others interpret symbolically or as misunderstood.
11. Seventh-day Adventist
SDA holds to believer’s baptism by immersion and symbolic communion. They emphasize covenant theology and often use the KJV.
Theological View For:
Colossians 2:12 (KJV) – “Buried with him in baptism…”
→ Greek: συνταφέντες (suntaphentes) = buried with → supports immersion and spiritual transformation.
Against:
1 Corinthians 1:17 (KJV) – “…Christ sent me not to baptize…”
→ Undermines baptismal necessity for salvation.
Word Highlight:
Greek katangellō = proclaim → seen in communion context (1 Corinthians 11:26), supports symbolic observance.
Denominational Chart: Ordinances of the Church (Baptism & Communion)
| Denomination | View on Baptism | View on Communion | Sacrament or Ordinance | Key Scripture (KJV) | Greek/Hebrew Terms Emphasized | Notes / Debates |
|---|---|---|---|---|---|---|
| Roman Catholic | Regenerative, infant & adult | Real presence (transubstantiation) | Sacraments | John 6:54 – “eateth my flesh…” (KJV) | phagōn (φαγών = eat), estin (ἐστίν = is), diathēkē (διαθήκη = covenant) | Literal estin used to argue real transformation of elements; debated by Protestants as symbolic. |
| Eastern Orthodox | Regenerative, infant | Mystical participation in real body & blood | Sacraments | 1 Cor. 10:16 – “communion…” (KJV) | koinōnia (κοινωνία = fellowship), menei (μένει = abides), haima (αἷμα = blood) | Emphasizes mystery; Communion is deeply spiritual, not purely symbolic. |
| Evangelical | Believer’s only, symbolic | Symbolic memorial | Ordinances | Matthew 28:19 – “baptizing them…” (KJV) | baptizō (βαπτίζω = immerse), pistis (πίστις = faith), katangellō (καταγγέλλω = proclaim) | Faith precedes baptism; communion as remembrance, not presence. Debates over baptizō meaning immersion vs sprinkling. |
| Protestant (General) | Symbolic of union with Christ | Symbolic memorial | Ordinances | Romans 6:4 – “buried with him…” (KJV) | sunetaphēmen (συνετάφημεν = buried together), loutron (λουτρόν = washing) | Views vary by subgroup. Debates center on continuity of Old and New Covenants (diathēkē). |
| Baptist | Believer’s only, full immersion | Symbolic memorial | Ordinances | Acts 8:36-37 – “If thou believest…” (KJV) | baptisma (βάπτισμα = immersion), hydatos (ὕδατος = water), pistis (πίστις = belief) | Strong support for immersion; Greek and Hebrew (tabal טָבַל = dip) reinforce physical immersion. |
| Methodist | Infant or adult, any mode | Means of grace, symbolic presence | Sacraments | Titus 3:5 – “washing of regeneration…” (KJV) | loutron (λουτρόν = bath), diathēkē (διαθήκη = covenant) | Sees sacraments as divine means of grace. Loutron connects to spiritual renewal; challenged by sola fide perspectives. |
| Lutheran | Regenerative, infants included | Real presence (consubstantiation) | Sacraments | 1 Peter 3:21 – “baptism doth also now save us…” (KJV) | sōzei (σῴζει = saves), estin (ἐστίν = is), koinōnia (κοινωνία = fellowship) | Estin = is, but not Roman Catholic transubstantiation. God’s action emphasized in baptism and Eucharist. |
| Pentecostal | Believer’s, often in Jesus’ name | Symbolic or spiritually real | Ordinances | Acts 2:38 – “baptized… in the name of Jesus Christ” (KJV) | onoma (ὄνομα = name/authority), baptizō (βαπτίζω), koinōnia | Debate over Jesus Name vs Trinitarian formula (Matt. 28:19). Onoma interpreted as authority or verbal formula. |
| Jehovah’s Witnesses | Symbol of dedication, adult | Annual memorial, symbolic only | Symbolic Acts | Acts 8:12 – “they were baptized…” (KJV) | zōē (ζωή = life), katangellō (καταγγέλλω = proclaim) | Reject real presence and sacraments. Memorial only for select few; others observe but do not partake. |
| Mormon (LDS) | Essential for salvation, includes baptism for the dead | Symbolic remembrance | Saving Ordinances | 1 Corinthians 15:29 – “baptized for the dead…” (KJV) | huper (ὑπέρ = for/on behalf of), baptizomenoi (βαπτιζόμενοι = being baptized) | Unique literal reading; proxy baptism debated using Hebrews 9:27 (“once to die”). |
| Seventh-day Adventist | Believer’s only, immersion | Symbolic memorial | Ordinances | Colossians 2:12 – “buried with him in baptism…” (KJV) | suntaphentes (συνταφέντες = buried with), katangellō | Emphasizes spiritual transformation and union with Christ. Communion as remembrance, not real presence. |
Summary
The interpretation of baptism and communion varies widely across Christian denominations, deeply influenced by their use of Greek and Hebrew texts, translation traditions, and theological frameworks. The Greek words baptizō, koinōnia, diathēkē, and estin are especially pivotal. The KJV translation, while revered, sometimes obscures meanings through transliteration or archaic phrasing. Doctrinal emphasis—whether sacramental or symbolic—often hinges on how these words are understood in their original languages, and whether theological traditions allow for metaphor, mystery, or literalism.
Conclusion
The doctrine of Baptism and Communion has been a central issue of theological debate for centuries. Theologically, the perspectives of different Christian denominations vary widely, with some holding these practices as sacraments that impart grace (e.g., Roman Catholic, Eastern Orthodox, Lutheran) and others viewing them as ordinances symbolizing faith or memorial acts (e.g., Evangelical, Baptist, Methodist). The understanding of presence in the Eucharist also diverges, ranging from transubstantiation (Catholic) to consubstantiation (Lutheran), and symbolic (Protestant traditions). Baptism is often debated over issues such as the necessity of immersion versus sprinkling, the role of infant baptism, and whether the act confers grace or serves as a public declaration of faith.
Language plays a pivotal role in the differences between these views. Greek and Hebrew terms related to Baptism and Communion are central to understanding theological interpretations. Words like baptizō (to immerse), koinōnia (fellowship), and estin (is) shape the way these ordinances are understood across denominations. While KJV translations emphasize certain readings, the original Greek or Hebrew often causes disagreement over interpretation and doctrinal implications.
Table 1: Denominational Views, Interpretation, and Scriptural Basis (For)
| Denomination | View | Interpretation | Scripture Basis Reference and KJV Quote |
|---|---|---|---|
| Roman Catholic | Sacrament of regeneration | Baptism regenerates the soul; Communion is the actual body and blood of Christ (transubstantiation). | John 6:54 – “Whoso eateth my flesh, and drinketh my blood, hath eternal life…” (KJV) |
| Eastern Orthodox | Sacrament of transformation | Baptism is regenerative; Communion is a mystical participation in Christ’s body and blood. | 1 Cor. 10:16 – “The cup of blessing which we bless, is it not the communion of the blood of Christ?” (KJV) |
| Evangelical | Ordinance of faith | Baptism symbolizes public faith; Communion is a symbolic memorial. | Matthew 28:19 – “Go ye therefore, and teach all nations, baptizing them in the name…” (KJV) |
| Protestant (General) | Ordinance of declaration | Baptism symbolizes union with Christ; Communion is symbolic, a memorial of His sacrifice. | Romans 6:4 – “Therefore we are buried with him by baptism into death…” (KJV) |
| Baptist | Ordinance of believer’s faith | Baptism is for believers only and must be by immersion; Communion is a symbolic act. | Acts 8:36-37 – “If thou believest with all thine heart, thou mayest.” (KJV) |
| Methodist | Means of grace, sacramental | Baptism can be infant or adult, and both are ways of receiving God’s grace; Communion is grace-filled. | Titus 3:5 – “Not by works of righteousness which we have done, but according to his mercy he saved us…” (KJV) |
| Lutheran | Sacrament, real presence | Baptism regenerates; Communion is Christ’s body and blood in, with, and under the bread and wine. | 1 Peter 3:21 – “The like figure whereunto even baptism doth also now save us…” (KJV) |
| Pentecostal | Ordinance of personal declaration | Baptism is by immersion, a public profession of faith; Communion is spiritual, with a personal connection to Christ. | Acts 2:38 – “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins…” (KJV) |
| Jehovah’s Witnesses | Symbolic acts | Baptism is a symbol of dedication; Communion is an annual symbolic memorial for the few. | Acts 8:12 – “But when they believed Philip… they were baptized, both men and women.” (KJV) |
| Mormon (LDS) | Saving ordinance | Baptism is essential for salvation, including baptism for the dead; Communion is symbolic remembrance. | 1 Cor. 15:29 – “Else what shall they do which are baptized for the dead…” (KJV) |
| Seventh-day Adventist | Ordinance of faith | Baptism symbolizes the new life in Christ; Communion is a memorial, recalling Christ’s sacrifice. | Colossians 2:12 – “Buried with him in baptism, wherein also ye are risen with him…” (KJV) |
Table 2: Denominational Views, Arguments Against Interpretation, and Scriptural Basis (Against)
| Denomination | Argument Against Interpretation | Scripture Basis Reference and KJV Quote |
|---|---|---|
| Roman Catholic | Against transubstantiation, sees Communion as symbolic | Matthew 26:29 – “But I say unto you, I will not drink henceforth of this fruit of the vine…” (KJV) |
| Eastern Orthodox | Against literal body and blood, sees Communion as symbolic | 1 Cor. 11:26 – “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death…” (KJV) |
| Evangelical | Against sacramental regeneration, emphasizes faith alone | Ephesians 2:8-9 – “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God…” (KJV) |
| Protestant (General) | Against the view that baptism confers grace, focuses on faith | Romans 10:9 – “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.” (KJV) |
| Baptist | Against infant baptism, emphasizes believer’s immersion | Acts 8:12 – “But when they believed Philip… they were baptized, both men and women.” (KJV) |
| Methodist | Against baptism as a means of grace, focuses on personal faith | Galatians 3:26-27 – “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ.” (KJV) |
| Lutheran | Against symbolic view of Communion, sees presence as real | John 6:56 – “He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.” (KJV) |
| Pentecostal | Against symbolic interpretation of Communion, sees it as spiritual | John 6:63 – “It is the spirit that quickeneth; the flesh profiteth nothing…” (KJV) |
| Jehovah’s Witnesses | Against sacramental baptism, sees it as a mere symbol | 1 Peter 3:21 – “The like figure whereunto even baptism doth also now save us…” (KJV) |
| Mormon (LDS) | Against symbolic understanding of baptism and Eucharist | Acts 19:5 – “When they heard this, they were baptized in the name of the Lord Jesus.” (KJV) |
| Seventh-day Adventist | Against non-immersion, sees baptism as full immersion only | Romans 6:4 – “Therefore we are buried with him by baptism into death…” (KJV) |
Summary:
In summary, Baptism and Communion are viewed differently across denominations, reflecting deeper theological convictions about grace, presence, and the nature of Christian faith. While some denominations emphasize sacraments that confer grace (Catholic, Orthodox, Lutheran), others treat them as ordinances, focusing on symbolism or a believer’s active participation (Baptist, Evangelical). The Greek and Hebrew terms used in these practices (baptizō, koinōnia, estin, phagōn) significantly influence these interpretations. The debates often center on issues of infant baptism, immersion vs sprinkling, the nature of the Eucharist, and whether these acts are necessary for salvation or expressions of faith. Theologically, these differences are rooted in how each denomination interprets Scripture and the role of the Church in administering God’s grace.