Baptism in Relation to Other Rites of the Church

The grace of God which claims us in our baptism is made available to us in many other ways and, especially, through other rites of the church.

Baptism and the Lord's Supper (Holy Communion or the Eucharist). Through baptism, persons are initiated into the church; by the Lord's Supper, the church is sustained in the life of faith. The services of the baptismal covenant appropriately conclude with Holy Communion, through which the union of the new member with the body of Christ is most fully expressed. Holy Communion is a sacred meal in which the community of faith, in the simple act of eating bread and drinking wine, proclaims and participates in all that God has done, is doing, and will continue to do for us in Christ. In celebrating the Eucharist, we remember the grace given to us in our baptism and partake of the spiritual food necessary for sustaining and fulfilling the promises of salvation. Because the table at which we gather belongs to the Lord, it should be open to all who respond to Christ's love, regardless of age or church membership. The Wesleyan tradition has always recognized that Holy Communion may be an occasion for the reception of converting, justifying, and sanctifying grace. Unbaptized persons who receive communion should be counseled and nurtured toward baptism as soon as possible.

Baptism and Christian Ministry. Through baptism, God calls and commissions persons to the general ministry of all Christian believers (see 1992 Book of Discipline, ¶¶ 101-07). This ministry, in which we participate both individually and corporately, is the activity of discipleship. It is grounded upon the awareness that we have been called into a new relationship not only with God, but also with the world. The task of Christians is to embody the gospel and the church in the world. We exercise our calling as Christians by prayer, by witnessing to the good news of salvation in Christ, by caring for and serving other people, and by working toward reconciliation, justice, and peace, in the world. This is the universal priesthood of all believers.

From within this general ministry of all believers, God calls and the church authorizes some persons for the task of representative ministry (see 1992 Book of Discipline, ¶¶ 108-110). The vocation of those in representative ministry includes focusing, modeling, supervising, shepherding, enabling, and empowering the general ministry of the church. Their ordination to Word, Sacrament, and Order or consecration to diaconal ministries of service, justice, and love is grounded in the same baptism that commissions the general priesthood of all believers.

Baptism and Christian Marriage. In the ritual for marriage, the minister addresses the couple: "I ask you now, in the presence of God and these people, to declare your intention to enter into union with one another through the grace of Jesus Christ, who calls you into union with himself as acknowledged in your baptism" (The United Methodist Hymnal, page 865). Marriage is to be understood as a covenant of love and commitment with mutual promises and responsibilities. For the church, the marriage covenant is grounded in the covenant between God and God's people into which Christians enter in their baptism. The love and fidelity which are to characterize Christian marriage will be a witness to the gospel, and the couple are to "go to serve God and your neighbor in all that you do."

When ministers officiate at the marriage of a couple who are not both Christians, the ritual needs to be altered to protect the integrity of all involved.

Baptism and Christian Funeral. The Christian gospel is a message of death and resurrection, that of Christ and our own. Baptism signifies our dying and rising with Christ. As death no longer has dominion over Christ, we believe that if we have died with Christ we shall also live with him (Romans 6:8-9). As the liturgy of the "Service of Death and Resurrection" proclaims: "Dying, Christ destroyed our death. Rising, Christ restored our life. Christ will come again in glory. As in baptism Name put on Christ, so in Christ may Name be clothed with glory" (The United Methodist Hymnal, page 870).

If the deceased person was never baptized, the ritual needs to be amended in ways which continue to affirm the truths of the gospel, but are appropriate to the situation.

Committal of the deceased to God and the body to its final resting place recall the act of baptism and derive Christian meaning from God's baptismal covenant with us. We acknowledge the reality of death and the pain of loss, and we give thanks for the life that was lived and shared with us. We worship in the awareness that our gathering includes the whole communion of saints, visible and invisible, and that in Christ the ties of love unite the living and the dead.