Baptism & Eucharist
Six traditions on two dominical sacraments — position matrices, patristic evidence, and symmetric honest assessment.
"Sacrament" vs. "Ordinance" — a terminological split that reflects the theological divide
For Catholic, Orthodox, and Lutheran traditions, a sacrament is an effective sign: it does not merely represent grace but conveys it. The word "sacramentum" (Latin) / "mystērion" (Greek) appears in the NT (Eph 5:32; Rev 1:20), though not always in the later technical sense. Sacraments are instruments through which God acts.
For Reformed traditions, sacraments are "signs and seals" — they confirm and represent grace, which is given through the Word and Spirit, not through the physical element per se. Westminster Confession 27.1: "signs and seals of the covenant of grace."
For Baptists and many evangelicals, these rites are "ordinances" — commanded practices of obedience and public witness, with no intrinsic grace-conveying capacity. Baptism declares faith; the Lord's Supper remembers the sacrifice. Ordinances do not save or spiritually nourish ex opere operato.
Two vs. Seven Sacraments
Protestant traditions generally affirm two dominical sacraments (Baptism and Eucharist) because only these two meet the criteria of: (1) commanded by Christ, (2) with an outward sign, (3) conveying an inward grace. The Catholic Church teaches seven sacraments (adding Confirmation, Penance, Anointing of the Sick, Holy Orders, Matrimony); the Orthodox Church similarly affirms seven "holy mysteries" though with less rigid enumeration. This exhibit focuses on the two universally shared.
Position Map: Eucharistic Realism
Six traditions arranged on a spectrum from highest sacramental realism (left) to lowest (right). Not a value judgment — a map of positions.
Catholic
Transubstantiation
Orthodox
Metabole (Mystical)
Lutheran
Sacramental Union
Reformed
Spiritual Presence
Zwinglian
Memorial Only
Baptist / Evangelical
Ordinance / Memorial
Why It Matters: Practical Stakes
Who may receive Communion
Catholic: closed (baptized Catholics in good standing only). Orthodox: closed (Orthodox Christians only). Lutheran: open to baptized Christians. Reformed: open to baptized confessing Christians. Baptist: generally open to all believers.
Who may administer
Catholic / Orthodox: ordained priests only. Anglican: ordained deacon or priest. Presbyterian: ordained elder. Baptist: pastor; lay administration permitted in some contexts.
Infant baptism
Catholic, Orthodox, Lutheran, Reformed all practice paedobaptism (infant baptism). Baptists and Anabaptists practice only credobaptism (believers' baptism). This is the largest practical dividing line.
What happens to the elements
The central metaphysical question on the Eucharist. Transubstantiation (Catholic) vs. Sacramental Union (Lutheran) vs. Spiritual Presence (Reformed) vs. Memorial Only (Zwinglian/Baptist).
Framework Note — Filter 3 Applied Symmetrically
The patristic evidence on both Baptism and the Eucharist clusters more strongly around the Catholic/Orthodox/Lutheran readings than around the Zwinglian or Baptist readings. This is a historical claim that can be documented (Justin Martyr, Didache, Ignatius of Antioch, Cyril of Jerusalem). The exhibit makes this observation while applying Filter 3: stating it does NOT mean the Zwinglian or Baptist position is wrong on the ultimate question — only that it diverges from the early Christian consensus. The stronger patristic witness for "high sacramentalism" is an honest finding. The Baptist/Zwinglian response (that the early church departed from the NT witness) is presented as a coherent rebuttal. The exhibit maps the landscape rather than adjudicating the final question. Symmetry also applied: the philosophical novelty of transubstantiation (Aristotelian, Lateran IV 1215) is noted alongside the historical novelty of Zwinglian memorialism.