A. All saints that are united to Jesus Christ: Eph. 1: 4; June 17:. 2, 6; 2 Cor 5:21; Ro. 6: 8; 8:17; 8: 2; 1 Cor 6:17; 2 Peter 1: 4.
B. His head, by his Spirit and through faith: Eph. 3:16, 17; Gal. 2:20; 2 Corinthians 3:17, 18.
C. (but certainly not come to be a person with him): 1 Corinthians 8: 6; Col. 1:18, 19; 1 Tim. 6:15, 16; Is .42: 8; Psalm 45: 7; I 1: 8, 9.
D. participate in their virtues, sufferings, death, resurrection and glory: June 1 . 1: 3; 1:16 June.; 15: 1-6;Eph. 2: 4-6; Ro. 4:25; 6: 1-6; Phil. 3:10; Col. 3: 3,4.
E. And, being united to one another in love, they involved another of his gifts and virtues: Jun. 13:34, 35;14:15; Eph. 4:15; 1 Peter 4:10; Ro. 14: 7, 8; 1 Cor 3: 21-23; 12: 7 : 25-27.
F. Y are obliged to comply with such duties, public and private, in an orderly manner, leading to their mutual good, both inside and outside man: Rom. 1:12; 12: 10-13; 1 Thes. 5: 11,14; 1 Peter 3: 8; 1 June 3: 17,18;. Gal. 6:10.
A. The Saints by profession are bound to maintain each other holy fellowship and communion in the worship of God and the fulfillment of other spiritual services as tend to their mutual edification: I 10:24, 25; 3:12, 13.
B. and to help each other in outward things according to their abilities and needs: Acts. 11:29, 30; 2 Cor 8, 9; Gal. 2; Ro. fifteen.
C. According to the standard of the gospel, though this communion must be exercised especially in relationships where they are located, whether in families or in churches: 1 Tim. 5: 8, 16; Eph. 6: 4; 1 Cor 12:27.
D. should be extended, as God gives opportunity, the whole family of faith, that is, to all who everywhere call upon the name of the Lord Jesus: Acts. 11:29, 30; 2 Cor 8, 9; Gal. 2; 6:10; Ro. fifteen.
E. However, their mutual communion as saints does not take away or infringe the right or property which every man has on his property and possessions: Acts. 5: 4; Eph. 4:28; Ex. 20:15.
COMMUNION term that appears twice in the Old Testament (KJV: Sal 25.14; Pr 3.32), translated from the Hebrew word sod (friendship or intimate knowledge) .
In the first text it refers to the relationship with God and in the second to 'fair'. In the New Testament, RV, appears twelve times and it is always a translation of the Greek word koinonia (have in common, participation, fellowship).
The Christian has fellowship with the Father (1 Jn 1.3), with the Son (1 Cor 1.9) and the Holy Spirit (2 Cor 13.14); with the body and blood of Christ through the sacrament (1 Cor 10.16), and with his brothers in the faith (Acts 2.42; 1 John 1.7). Therefore, it is called to participate in the sufferings of Christ (Phil 3.10) in their persecuted brethren (Heb 10.33) and the need of the poor believers (Ro 12.13; Heb 13.16). But it is forbidden to have fellowship with the "darkness" (2 Cor 6.14; 1 John 1.6). ( → Excommunication.)
We must not neglect the ordinary Christian fellowship as a valuable means of grace within the church. In the early church it is said that "They devoted themselves to the apostles teaching in communion, in the breaking of bread and prayer" (Acts 2: 42).
 And the author of Hebrews reminds believers: "Let us consider one another in order to encourage love and good deeds. Let us not give up meeting together, as some people do, but encourage one another, and all the more as you see the Day approaching "(Heb 10: 24-25).
In the communion of believers ordinary friendship and affection for one another will grow, and the command of Jesus that "we should love one another" Jn 15: 12) will be fulfilled. Moreover, as believers care of each other, they will help "each other's burdens, and so fulfill the law of Christ" (Galatians 6: 2).
An emphasis on the fellowship of believers with each other as a means of grace also help overcome an excessive focus on the ordained clergy as a primary dispensers of grace within the church, and particularly when the church as a whole is gathered.
It will also be healthy for believers recognize that a measure of God's grace is received when believers talk and eat together, and when they have opportunities to work and play together, enjoying the companionship of each other. "They kept meeting in the temple for a single day. From house to house they broke bread and ate together with glad and sincere hearts, praising God and enjoying the favor of the people "(Acts 2: 46-47).


The word sacrament historically used to refer to something that was sacred. The Latin word sacramentum was used to translate the New Testament word mystery. In a broad sense all religious rites and ceremonies can be called sacraments. Over time, the word sacrament took a more restricted and precise meaning, defined as a visible sign by which God offers His promise of grace from an external way.External signs sealed and confirmed the covenant promises of God.
The sacraments consist of a visible element such as water, bread or wine; a certain action ordained by God in association with the sign; and a redeeming benefit given to the believer. The Roman Catholic Church set the number of the sacraments (in a special sense) in seven. Are Baptism, Confirmation, the Eucharist (Lord's Supper), Penance, Marriage, Priestly Ordination, and Extreme Unction.
Historic Protestantism limited the number of sacraments to two: Baptism and the Lord's Supper. While Protestants recognize other rites such as marriage and ordination for special functions, they do not consider these rites to the level of the sacraments. The sacraments are limited to:
(1) instituted directly by Christ ordinances,
(2) the ordinances which by their nature are important,
(3) ordinances designed to be perpetual, and:
(4) ordinances designed to signify and seal instruct believers who receive them in faith.
The sacraments are real means of grace that convey the promises of God. Their power lies not in the elements themselves, but in God, which are signs. His power does not depend on the character or the faith of those who manage them, but the integrity of God.
The sacraments are nonverbal forms of communication. It was never intended that should be held on their own without reference to the Word of God. The sacraments confirm the Word of God, so that administration of the sacraments and preaching of the Word always go together.
Salvation does not come through the sacraments. Salvation is by faith in Christ. However, where faith is present, the sacraments not be ignored or neglected.
They form a vital part of the worship of God and the development of the Christian life. Although the sacraments involve the use of external forms, they should not be dismissed as empty formalities or rituals.While they may rot and become empty rituals they should not be rejected. No doubt they constitute rituals, but have been instituted by God rituals and therefore must participate in them with joy and solemnly.
1. A sacrament is a visible sign of the promise of grace from God to believers.
2. The Catholic Church recognizes seven sacraments, while Protestants recognize two: Baptism and the Lord's Supper.
3. The sacraments not automatically transmit the things they represent. The contents of the sacraments is received by faith.
4. The sacraments are not empty rituals, but were instituted by Christ.
5. The sacraments should be linked to the preaching of the Word.

Matthew 28: 19-20, Acts 2: 40-47, Romans 6: 1-4, 1 Corinthians 11: 23-34, Galatians 3: 26-29.