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CLASS 8:

Introduction

In the previous class, we closely examined the Book of Common Prayer (BCP) and hymnal. We also took an in-depth look at one Eucharistic prayer to see how the language of our prayers does indeed inform who and what we are as a people of God.

Today, we will look more at Anglican worship and at the sacraments of the church (the so called "major" and "minor" sacraments). We will look at the traditions and the Canons of the Church regarding Baptism, Communion, Confirmation, and membership. We will also discuss some of the pastoral offices - particularly marriage and burial, since these are two rites we have had, or likely will have exposure to more often in the Church than the other services. Finally, we will talk a little about the Anglican Spirituality.

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Overview of Worship

Why do we worship? I think it lies in the fundamental understanding that there is something larger than ourselves "out there." James Griffiss, in his book The Anglican Vision (one of the books in the teaching series of the Episcopal Church - see the Bibliography) describes worship as that which arises out of a fundamental characteristic of what it is to be human: our need to deal with the question of meaning (Griffiss, 88). The circumstances we encounter in life give rise to "why questions" that have no easy answers. Why do I have to die? Why did Grandma suffer so much before she died? Why do bad things happen to good people? (this is similar to the title of a book by Harold Kushner).

Griffiss argues that people of faith do not ignore these questions, but instead seek to answer them through faith, hope, and love. He says that worship is a courageous way of "calling beyond," to offer oneself in praise and thanksgiving in the presence of the unseen God (Griffiss, 89). I would agree with Griffiss, especially in his understanding of worship being an activity that by its very nature acknowledges the presence of the "other" in our lives. I like to think of worship as something that touches on everything else that I do, that in all the mundane, day-to-day things I accomplish, some part of that activity is offered to God, for God, and/or for God's people.

The Catechism, which we discussed briefly last week, addresses worship and prayer and the sacraments (see pages 856-857 of the prayer book). Worship, as the catechism defines it is corporate - meaning something that we do together in which we :unite ourselves with others to acknowledge the holiness of God, to hear God's word, to offer prayer, and to celebrate the sacraments" (BCP, page 857). I believe this is too narrow a definition of worship, because it does not address how we can worship God in the very ordinary things of life. The monastic tradition that we have discussed in previous classes recognized this deficiency as well, and many of the Rules of Life followed by various monastic orders stress the importance of maintaining a worshipful mind at all times, doing all things.

However, with the understanding that worship reaches well beyond the doors of the church into our everyday lives, what we will concentrate on in this class is corporate worship, and the various kinds of public rites and ceremonies that we do as a gathered community of Christians.

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The Sacraments Defined by the BCP and the Canons of the Church

The word "sacrament" is defined as an outward and visible sign of an inward and spiritual grace. The BCP defines the sacraments as actions given to us by Jesus Christ as "sure and certain means by which we can receive [God's] grace." (BCP, 857).

Major and Minor Sacraments

There are two major sacraments of the church are Holy Baptism and Holy Eucharist (BCP, 858). These sacraments were defined as ordained by Christ in Article 25 in 1563 in the Thirty Nine Articles of the Church under Elizabeth I (see Class 5; also see BCP, page 872). The minor sacraments are confirmation, penance (reconciliation), holy orders, matrimony, and extreme unction (last rites).

The BCP provides descriptions of these sacraments in the italicized pages preceding and following the rites themselves. In addition to the BCP, the Church has a set of rules called Canons that expand upon or define the specifics pertaining to worship and the sacraments (among other things). The Canons are available on line. Use the table below to find information about the sacramental rites of the church in the BCP and the Canons.

		Description on BCP Pages	Sacramental Rite on BCP Pages	Relevant Canons
Major Sacraments	Holy Baptism	298, 312, 873	299-308	Canon I.17 and Canon III.1
	Holy Eucharist	322 or 355 and 406-409	323-349; 355-382; 396-399; 400-405	Canon I.17 and Canons II.1-II.5
Minor Sacraments	Confirmation	412	309; 413-419
	Reconciliation (Penance)	446	447-452
	Holy Orders	510, 511, 524, 536; 522-555	512-551	Canons III.5- III.13
	Matrimony	422; 437-438	423-434; 435-436	Canons I.18 and I.19
	Extreme Unction		462-466

Regarding the sacraments, the text from the BCP in the historical documents section reads as follows:

XXV. Of the Sacraments.
Sacraments ordained of Christ be not only badges or tokens of Christian men’s profession,
but rather they be certain sure witnesses, and effectual signs of grace, and God’s good will
towards us, by the which he doth work invisibly in us, and doth not only quicken, but also
strengthen and confirm our Faith in him.

There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say,
Baptism, and the Supper of the Lord.

Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders,
Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel,
being such as have grown partly of the corrupt following of the Apostles, partly are states of
life allowed in the Scriptures, but yet have not like nature of Sacraments with Baptism, and
the Lord’s Supper, for that they have not any visible sign or ceremony ordained of God.

The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but
that we should duly use them. And in such only as worthily receive the same, they have a
wholesome effect or operation: but they that receive them unworthily, purchase to
themselves damnation, as Saint Paul saith.

The catechism of the church teaches about the minor sacraments the following:

Q. What other sacramental rites evolved in the Church
under the guidance of the Holy Spirit?
A. Other sacramental rites which evolved in the Church
include confirmation, ordination, holy matrimony,
reconciliation of a penitent, and unction.

Q. How do they differ from the two sacraments of the
Gospel?
A. Although they are means of grace, they are not
necessary for all persons in the same way that Baptism
and the Eucharist are.

Q. What is Confirmation?
A. Confirmation is the rite in which we express a mature
commitment to Christ, and receive strength from the
Holy Spirit through prayer and the laying on of hands
by a bishop.

Q. What is required of those to be confirmed?
A. It is required of those to be confirmed that they have
been baptized, are sufficiently instructed in the Christian
Faith, are penitent for their sins, and are ready to affirm
their confession of Jesus Christ as Savior and Lord.

Q. What is Ordination?
A. Ordination is the rite in which God gives authority and
the grace of the Holy Spirit to those being made bishops,
priests, and deacons, through prayer and the laying on
of hands by bishops.

Q. What is Holy Matrimony?
A. Holy Matrimony is Christian marriage, in which the
woman and man enter into a life-long union, make their
vows before God and the Church, and receive the grace
and blessing of God to help them fulfill their vows.

Q. What is Reconciliation of a Penitent?
A. Reconciliation of a Penitent, or Penance, is the rite in
which those who repent of their sins may confess them
to God in the presence of a priest, and receive the
assurance of pardon and the grace of absolution.

Q. What is Unction of the Sick?
A. Unction is the rite of anointing the sick with oil, or the
laying on of hands, by which God’s grace is given for the
healing of spirit, mind, and body.

Q. Is God’s activity limited to these rites?
A. God does not limit himself to these rites; they are
patterns of countless ways by which God uses material
things to reach out to us.

Q. How are the sacraments related to our Christian hope?
A. Sacraments sustain our present hope and anticipate its
future fulfillment.

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Baptism and Confirmation

Baptism is the entrance rite into the Christian faith, and according to the canons of the Episcopal church Holy Baptism is required for persons to subsequently receive communion in the church (Canon I.17.7). The description of the theology as reprinted from page 298 of the BCP is as follows:

Holy Baptism is full initiation by water and the Holy Spirit into
Christ’s Body the Church. The bond which God establishes in Baptism
is indissoluble.

Holy Baptism is appropriately administered within the Eucharist as the
chief service on a Sunday or other feast.
[On page 312, it says,
Holy Baptism is especially appropriate at the Easter Vigil, on the
Day of Pentecost, on All Saints’ Day or the Sunday after All Saints’
Day, and on the Feast of the Baptism of our Lord (the First Sunday
after the Epiphany). It is recommended that, as far as possible,
Baptisms be reserved for these occasions or when a bishop is
present.]

The bishop, when present, is the celebrant; and is expected to preach the
Word and preside at Baptism and the Eucharist. At Baptism, the bishop
officiates at the Presentation and Examination of the Candidates;
says the Thanksgiving over the Water; [consecrates the Chrism;] reads the
prayer, “Heavenly Father, we thank you that by water and the Holy
Spirit;” and officiates at what follows.

In the absence of a bishop, a priest is the celebrant and presides at the
service. If a priest uses Chrism in signing the newly baptized, it must have
been previously consecrated by the bishop.

Each candidate for Holy Baptism is to be sponsored by one or more
baptized persons.

Sponsors of adults and older children present their candidates and
thereby signify their endorsement of the candidates and their intention to
support them by prayer and example in their Christian life. Sponsors of
infants, commonly called godparents, present their candidates, make
promises in their own names, and also take vows on behalf of their
candidates.

It is fitting that parents be included among the godparents of their own
children. Parents and godparents are to be instructed in the meaning of
Baptism, in their duties to help the new Christians grow in the knowledge
and love of God, and in their responsibilities as members of his Church.

Note that under emergency circumstances, a Baptism can be done by anyone. See BCP page 313.

Some of the key elements of the Baptismal Liturgy are sound in the Baptismal Covenant:

The Baptismal Covenant

Celebrant	Do you believe in God the Father?
People	I believe in God, the Father almighty, creator of heaven and earth.
Celebrant	Do you believe in Jesus Christ, the Son of God?
People	I believe in Jesus Christ, his only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day he rose again. He ascended into heaven, and is seated at the right hand of the Father. He will come again to judge the living and the dead.
Celebrant .	Do you believe in God the Holy Spirit?
People	I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting
Celebrant	Will you continue in the apostles’ teaching and fellowship, in the breaking of bread, and in the prayers ?
People	I will, with God’s help.
Celebrant	Will you persevere in resisting evil, and, whenever you fall into sin, repent and return to the Lord?
People	I will, with God’s help.
Celebrant	Will you proclaim by word and example the Good News of God in Christ?
People	I will, with God’s help.
Celebrant	Will you seek and serve Christ in all persons, loving your neighbor as yourself?
People	I will, with God’s help.
Celebrant	Will you strive for justice and peace among all people, and respect the dignity of every human being?
People	I will, with God’s help.

The church's catechism states (BCP, pp. 858-859):

Q. What is Holy Baptism?
A. Holy Baptism is the sacrament by which God adopts us
as his children and makes us members of Christ’s Body,
the Church, and inheritors of the kingdom of God.

Q. What is the outward and visible sign in Baptism?
A. The outward and visible sign in Baptism is water, in
which the person is baptized in the Name of the Father,
and of the Son, and of the Holy Spirit.

Q. What is the inward and spiritual grace in Baptism?
A. The inward and spiritual grace in Baptism is union with
Christ in his death and resurrection, birth into God’s
family the Church, forgiveness of sins, and new life in
the Holy Spirit.

Q. What is required of us at Baptism?
A. It is required that we renounce Satan, repent of our sins,
and accept Jesus as our Lord and Savior.

Q. Why then are infants baptized?
A. Infants are baptized so that they can share citizenship in
the Covenant, membership in Christ, and redemption
by God.

Q. How are the promises for infants made and carried out?
A. Promises are made for them by their parents and
sponsors, who guarantee that the infants will be
brought up within the Church, to know Christ and be
able to follow him.

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Eucharist

At the beginning of the pages in the BCP that describe the Eucharist is a section called the "Exhortation." While a separate liturgical piece, it explains some of the corporate nature of the Eucharistic celebration. It reads as follows (BCP pages 316-7):

Beloved in the Lord: Our Savior Christ, on the night before
he suffered, instituted the Sacrament of his Body and
Blood as a sign and pledge of his love, for the continual
remembrance of the sacrifice of his death, and for a spiritual
sharing in his risen life. For in these holy Mysteries we are
made one with Christ, and Christ with us; we are made one
body in him, and members one of another.

Having in mind, therefore, his great love for us, and in
obedience to his command, his Church renders to Almighty
God our heavenly Father never-ending thanks for the
creation of the world, for his continual providence over us,
for his love for all mankind, and for the redemption of the
world by our Savior Christ, who took upon himself our flesh,
and humbled himself even to death on the cross, that he
might make us the children of God by the power of the Holy
Spirit, and exalt us to everlasting life.

But if we are to share rightly in the celebration of those holy
Mysteries, and be nourished by that spiritual Food, we must
remember the dignity of that holy Sacrament. I therefore call
upon you to consider how Saint Paul exhorts all persons to
prepare themselves carefully before eating of that Bread and
drinking of that Cup.

For, as the benefit is great, if with penitent hearts and living
faith we receive the holy Sacrament, so is the danger great, if
we receive it improperly, not recognizing the Lord’s Body.
Judge yourselves, therefore, lest you be judged by the Lord.

Examine your lives and conduct by the rule of God’s
commandments, that you may perceive wherein you have
offended in what you have done or left undone, whether in
thought, word, or deed. And acknowledge your sins before
Almighty God, with full purpose of amendment of life, being
ready to make restitution for all injuries and wrongs done by
you to others; and also being ready to forgive those who have
offended you, in order that you yourselves may be forgiven.
And then, being reconciled with one another, come to the
banquet of that most heavenly Food.

And if, in your preparation, you need help and counsel, then
go and open your grief to a discreet and understanding priest,
and confess your sins, that you may receive the benefit of
absolution, and spiritual counsel and advice; to the removal
of scruple and doubt, the assurance of pardon, and the
strengthening of your faith.

To Christ our Lord who loves us, and washed us in his own
blood, and made us a kingdom of priests to serve his God
and Father, to him be glory in the Church evermore. Through
him let us offer continually the sacrifice of praise, which is
our bounden duty and service, and, with faith in him, come
boldly before the throne of grace ...

The catechism of the church states the following (BCP pp. 859-860):

Q. What is the Holy Eucharist?
A. The Holy Eucharist is the sacrament commanded by
Christ for the continual remembrance of his life, death,
and resurrection, until his coming again.

Q. Why is the Eucharist called a sacrifice?
A. Because the Eucharist, the Church’s sacrifice of praise and
thanksgiving, is the way by which the sacrifice of Christ is
made present, and in which he unites us to his one offering
of himself.

Q. By what other names is this service known?
A. The Holy Eucharist is called the Lord’s Supper, and
Holy Communion; it is also known as the Divine
Liturgy, the Mass, and the Great Offering.

Q. What is the outward and visible sign in the Eucharist?
A. The outward and visible sign in the Eucharist is bread
and wine, given and received according to Christ’s
command.

Q. What is the inward and spiritual grace given in the
Eucharist?
A. The inward and spiritual grace in the Holy Communion
is the Body and Blood of Christ given to his people, and
received by faith.

Q. What are the benefits which we receive in the Lord’s
Supper?
A. The benefits we receive are the forgiveness of our sins,
the strengthening of our union with Christ and one
another, and the foretaste of the heavenly banquet which
is our nourishment in eternal life.

Q. What is required of us when we come to the Eucharist?
A. It is required that we should examine our lives, repent
of our sins, and be in love and charity with all people.

According to the prayer book, communion can be withheld from people who is living a "notoriously evil life." What it says is as follows (from BCP page 409):

If the priest knows that a person who is living a notoriously evil life
intends to come to Communion, the priest shall speak to that person
privately, and tell him that he may not come to the Holy Table until he
has given clear proof of repentance and amendment of life.

The priest shall follow the same procedure with those who have done
wrong to their neighbors and are a scandal to the other members of the
congregation, not allowing such persons to receive Communion until
they have made restitution for the wrong they have done, or have at least
promised to do so.

When the priest sees that there is hatred between members of the
congregation, he shall speak privately to each of them, telling them that
they may not receive Communion until they have forgiven each other.
And if the person or persons on one side truly forgive the others and
desire and promise to make up for their faults, but those on the other side
refuse to forgive, the priest shall allow those who are penitent to come to
Communion, but not those who are stubborn.

In all such cases, the priest is required to notify the bishop, within
fourteen days at the most, giving the reasons for refusing Communion.

 

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Marriage

The Canons of the Church provide the following rules and guidance about the marriage of two persons who have not been divorced. Immediately following that is the section that deals with the remarriage of divorced persons.

CANON 18: Of the Solemnization of Holy Matrimony

Sec. 1. Every Member of the Clergy of this Church shall conform to the laws
of the State governing the creation of the civil status of marriage, and also to
the laws of this Church governing the solemnization of Holy Matrimony.

Sec. 2. Before solemnizing a marriage the Member of the Clergy shall have
ascertained:

(a) That both parties have the right to contract a marriage
according to the laws of the State.
(b) That both parties understand that Holy Matrimony is a physical
and spiritual union of a man and a woman, entered into within
the community of faith, by mutual consent of heart, mind, and
will, and with intent that it be lifelong.
(c) That both parties freely and knowingly consent to such marriage,
without fraud, coercion, mistake as to identity of a
partner, or mental reservation.
(d) That at least one of the parties has received Holy Baptism.
(e) That both parties have been instructed as to the nature,
meaning, and purpose of Holy Matrimony by the Member of
the Clergy, or that they have both received such instruction
from persons known by the Member of the Clergy to be
competent and responsible.

Sec. 3. No Member of the Clergy of this Church shall solemnize any
marriage unless the following procedures are complied with:

(a) The intention of the parties to contract marriage shall have
been signified to the Member of the Clergy at least thirty days
before the service of solemnization; Provided, that for weighty
cause, this requirement may be dispensed with if one of the
parties is a member of the Congregation of the Member of the
Clergy, or can furnish satisfactory evidence of responsibility.
In case the thirty days’ notice is waived, the Member of
the Clergy shall report such action in writing to the Bishop immediately.
(b) There shall be present at least two witnesses to the
solemnization of marriage.
(c) The Member of the Clergy shall record in the proper register
the date and place of the marriage, the names of the parties and
their parents, the age of the parties, their residences, and their
Church status; the witnesses and the Member of the Clergy
shall sign the record.
(d) The Member of the Clergy shall have required that the parties
sign the following declaration:
(e) “We, A.B. and C.D., desiring to receive the blessing of Holy
Matrimony in the Church, do solemnly declare that we hold
marriage to be a lifelong union of husband and wife as it is set
forth in the Book of Common Prayer.
(f) “We believe that the union of husband and wife, in heart,
body, and mind, is intended by God for their mutual joy; for
the help and comfort given one another in prosperity and
adversity; and, when it is God’s will, for the procreation of
children and their nurture in the knowledge and love of the
Lord.
(g) “And we do engage ourselves, so far as in us lies, to make our
utmost effort to establish this relationship and to seek God’s
help thereto.”

Sec. 4. It shall be within the discretion of any Member of the Clergy of this
Church to decline to solemnize any marriage.

The section dealing with the remarriage of previously divorced persons is as follows:

CANON 19: Of Regulations Respecting Holy Matrimony: Concerning
Preservation of Marriage, Dissolution of Marriage, and Remarriage

Sec. 1. When marital unity is imperiled by dissension, it shall be the duty,
if possible, of either or both parties, before taking legal action, to lay the
matter before a Member of the Clergy; it shall be the duty of such Member
of the Clergy to act first to protect and promote the physical and emotional
safety of those involved and only then, if it be possible, to labor that the
parties may be reconciled.
Sec. 2 (a) Any member of this Church whose marriage has been annulled
or dissolved by a civil court may apply to the Bishop or Ecclesiastical
Authority of the Diocese in which such person is legally or canonically
resident for a judgment as to his or her marital status in the eyes of the
Church. Such judgment may be a recognition of the nullity, or of the
termination of the said marriage; Provided, that no such judgment shall be
construed as affecting in any way the legitimacy of children or the civil
validity of the former relationship.
(b) Every judgment rendered under this Section shall be in writing and
shall be made a matter of permanent record in the Archives of the Diocese.
Sec. 3. No Member of the Clergy of this Church shall solemnize the
marriage of any person who has been the husband or wife of any other
person then living, nor shall any member of this Church enter into a
marriage when either of the contracting parties has been the husband or the
wife of any other person then living, except as hereinafter provided:
(a) The Member of the Clergy shall be satisfied by
appropriate evidence that the prior marriage has been
annulled or dissolved by a final judgment or decree of a
civil court of competent jurisdiction.
(b) The Member of the Clergy shall have instructed the parties
that continuing concern must be shown for the well-being
of the former spouse, and of any children of the prior
marriage.
(c) The Member of the Clergy shall consult with and obtain
the consent of the Bishop of the Diocese wherein the
Member of the Clergy is canonically resident or the
Bishop of the Diocese in which the Member of the Clergy
is licensed to officiate prior to, and shall report to that
Bishop, the solemnization of any marriage under this
Section.
(d) If the proposed marriage is to be solemnized in a
jurisdiction other than the one in which the consent has
been given, the consent shall be affirmed by the Bishop of
that jurisdiction.
Sec. 4. All provisions of Canon I.18 shall, in all cases, apply.

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The Church as Sacrament

In his book, The Anglican Vision, James Griffiss ends with a chapter entitled, "The Church as Sacrament" (see Bibliography). He writes that the sacraments of the church, which we have covered in this class, are

"deeply important for many Episcopalians ... Because of the Church's sacramental life we choose to remain Episcopalians despite all the conflict and ambiguity within the church. For being a member of the Episcopal Church - like any other church - is not always easy. Churches can say and do things that cause much pain; they can be a 'nest of vipers' as well as 'an ark of salvation.' They pos real problems because they sometimes can make belief in God difficult. Many committed church people find themselves saying from time to time, 'Yes I believe in God and I believe in Jesus Christ and the Holy Spirit, but I have a lot of difficulty with the Church!' How can we believe that the church is the sign to others of the incarnational and sacramental life that we personally have found so important? Can we believe that the church, this very fallible and human institution, tells us about God and God's ways with human beings? How is the institutional church a sign to the world of what it means to believe in the God of Jesus Christ?" (Griffiss, 117)

Griffiss argues that the church itself is a sacrament in which the outward and visible sign is the ordinary, fragile, and ambiguous human beings that comprise a church, and that the inward grace is the power of the Holy Spirit. He continues that there may be tension between what we want and do as human beings and what the Spirit might have in mind. He writes,

We who are Anglicans seek to live, as honestly as we can, in a twofold relationship with the Episcopal Church. One the one hand, we know it as an institution that is often divided and indecisive, willing to live with ambiguity and tension. In this clash and confusion of many voices, the Episcopal Church reflects our personal, human condition. We all, individually, try to determine in the complexity of our daily lives what it means to believe in God and that the consequences of that belief might be. In the church reaching a conclusion about complex social and theological issues is often a political process, one of trying different points of view and human concerns; it can be messy, and sometimes the results are inconclusive and not pleasing to everyone. And yet, the struggle to reach a compromise or consensus remains an integral dimension of the church's life, just as it was in the time of the early councils of the church, as we try to discern the guidance of the Holy Spirit.

On the other hand, we believe that we are carrying out this very human and political process in continuity with the witness and teaching of holy scripture and the tradition of belief that comes to us in the one, holy, catholic, and apostolic church. The struggle-both political and theological-is how to weigh one against the other, and how to interpret the authority of both. But the process itself says who we are as Episcopalians: we are the church as we struggle; we are being the church, indeed we are believing with the church, in the process of seeking God's will for us. Consequently, we can say that in the very process of our struggle to believe with the church we much also say, as we do in the creeds, that we believe in the church; we believe it co be the community of faith where God is present and in which God is guiding us to a deeper understanding of what we believe and ought to do." (Griffiss 125-26)

Do you think the church is a sacrament?