Anglican sacraments

In keeping with its prevailing self-identity as a via media or "middle path" of Western Christianity, Anglican sacramental theology expresses elements in keeping with its status as a church in the Catholic tradition and a church of the Reformation. With respect to sacramental theology the Catholic tradition is perhaps most strongly asserted in the importance Anglicanism places on the sacraments as a means of grace, sanctification and forgiveness as expressed in the church's liturgy.

Anglican sacramental theology runs the gamut from those whose beliefs are in accord with Christians of the early centuries to those who accept Tridentine teachings of the sacraments, and those who reject the need (as concerns one's salvation) for sacraments, e.g. Sydney Anglicans.^{[citation needed]}

When the Thirty-Nine Articles were accepted as a norm for Anglican teaching, Anglicans recognised two sacraments – Baptism and the Eucharist – as having been ordained by Christ ("sacraments of the Gospel" as Article XXV of the Thirty-Nine Articles describes them) and as necessary for salvation. Most Anglican provinces have formally adopted the Thirty-Nine Articles of Religion, although Anglicanism typically tolerates a range of beliefs among the membership.

Five other acts are regarded variously as full sacraments by Anglo-Catholics or as "sacramental rites" by Evangelicals with varied opinions among broad church and liberal Anglicans. Article XXV states that these five "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."

According to the Thirty-Nine Articles, the seven are:

"Sacraments ordained of Christ our Lord in the Gospel"	"Commonly called Sacraments but not to be counted for Sacraments of the Gospel"
Baptism	Confession and absolution
	Holy Matrimony
Eucharist (or Communion, Mass, or the Lord's Supper)	Confirmation
	Ordination (also called Holy Orders)
	Anointing of the Sick (also called Healing or Unction.)

Characteristics of sacraments

As defined by the 16th century Anglican divine, Richard Hooker, a sacrament is "an outward and visible sign of an inward and spiritual grace." It thus has the effect of conveying sanctification on the individual participating in the sacramental action.

Sacraments have both form and matter. A form is the verbal and physical liturgical action while the matter refers to any material objects used (e.g. water and chrism in Baptism; bread and wine in the Eucharist, etc.). Not all the ritual and objects used in sacramental worship can be defined as the form and matter — the necessities are articulated in the rubrics of Anglican prayer books.

A rite that has the intended sacramental effect is a valid sacrament. Many Anglicans hold that only a priest properly ordained by a bishop or a bishop consecrated by other bishops can perform valid sacramental actions (the exceptions are Baptism, which can be performed by a layperson in cases of emergency, and Matrimony, which can be performed by a deacon). To be validly ordained, Anglican clergy must be ordained and/or consecrated by bishops whose own consecration can be traced to one of the Apostles (see Apostolic succession). Anglicans differ as to whether the sacraments received from clergy who are not ordained in this tradition have been validly performed and received.

In case of uncertainty about whether a person has received the sacrament of Baptism at an earlier time, he or she may receive the sacrament conditionally. In principle, no one can be baptised more than once. In a conditional baptism, the minister of the sacrament, rather than saying "I baptise you in the name of the Father and of the Son and of the Holy Spirit," says "If you are not baptized, I baptize you" etc.

Baptism

Baptism is the sacrament by which one is initiated into the Christian faith. The sacrament thus has the effect of receiving the individual into the household of God, allowing him to receive the grace of the other sacraments. The matter consists of the water (and chrism, if used) and the form are the words of Baptism (the Trinitarian formula). The intention of baptism is threefold: a renunciation of sin and of all that which is opposed to the will of God (articulated by vows); a statement of belief in God, Father, Son, and Holy Spirit (articulated by the recitation of the Apostles' Creed or Nicene Creed); and a commitment to follow Christ as Lord and Saviour (again, signified by vows). The effect of baptism is the reception of the Holy Spirit.

Whilst infant baptism is the norm in Anglicanism, services of thanksgiving and dedication of children are sometimes celebrated, especially when Baptism is being deferred. People baptized in other traditions will be confirmed without being Baptized again unless there is doubt about the validity of their original Baptism. Already confirmed Roman Catholic and Orthodox Christians are simply received into the Anglican Church.

Eucharist

Main article: Anglican Eucharistic theology

The Eucharist (Holy Communion, Mass, or the Lord's Supper), is the means by which Christ becomes present to the Christian community gathered in his name. It is the central act of gathered worship, renewing the Body of Christ as the Church through the reception of the Body of Christ as the Blessed Sacrament, his spiritual body and blood. The matter consists of bread and wine, and the form is the Eucharistic Prayer. In this sacrament, Christ is both encountered and incorporated. As such, the Eucharistic action looks backward as a memorial of Christ's sacrifice, forward as a foretaste of the heavenly banquet, and to the present as an Incarnation of Christ in the lives of the community and of individual believers.

Not to be Counted for Sacraments of the Gospel

Confession and absolution

Confession and absolution, sometimes called the Sacrament of Reconciliation, is the rite or sacrament by which one is restored to God when one's relationship with God has been broken by sin. The form is the words of absolution, which may be accompanied by the sign of the cross. Confession and absolution is normally done corporately (the congregation invited to confess their sins, a moment of silent prayer while the congregation does so, a spoken general confession, and the words of absolution). Individuals, however, can and do also participate in aural confession, privately meeting with a priest to confess his or her sins, during which time the priest can provide both counselling, urge reconciliation with parties that have been sinned against, and suggest certain spiritual disciplines (penance). There is no approved ceremony for a private confession of sins, the event being provided for in the Anglican tradition only in uncommon instances where an individual cannot quiet his conscience or find consolation in the General Confession that is part of the liturgy.

Anglican clergy do not typically require acts of penance after receiving absolution; but such acts, if done, are intended to be healing and preventative. The phrase "all may, some should, none must" is often taken as the Anglican attitude towards the sacrament, though there are provinces and parishes where participation in the sacrament is expected for the forgiveness of post-baptismal sin. The priest is bound by the seal of confession. This binds the priest to never speak of what he or she has heard in the confessional to anyone.

Confirmation

Confirmation is derived from the Latin word confirmare - to strengthen. In this sense, Confirmation involves the reaffirmation of faith through the strengthening and renewal of one's baptismal vows accomplished through prayer and the laying on of hands by a bishop. Historically, Baptism and Confirmation once were a unified rite, with the bishop performing both activities. With the spread of the faith in Europe during the early Middle Ages, the rites became separated. In recent centuries, it has been seen as an opportunity for those Baptised as infants to make an adult profession of faith, and to reaffirm the vows made on their behalf by witnesses.

Until very recently, it was also a precondition to participation in the Eucharist throughout the Communion. Some Anglican churches now view Baptism as sufficient for accessing the grace of all the sacraments, since it is the means of initiation into the faith. Many who have been baptised as adults still present themsevles for Confirmation as a way of completing the ancient rite of initiation, or because they have been received into the Communion from other denominations.

Matrimony

Holy Matrimony is the blessing of a union between a man and woman, acknowledging the presence and grace of God in the life of the couple. The form is manifested as the vows (contrary to popular belief, the blessing and exchanging of rings is customary, and not necessary for the rite of matrimony to be valid). In marriage, the husband and wife seek God's blessing, and through the mediation of the priest, the prayer is answered. Although the couple are thus generally regarded as the ministers of the sacrament through their voluntary exchange of vows, the sacrament must be celebrated under the presidency of a clergyman, who witnesses and mediates the prayers.

Matrimony was the last sacrament added, having arisen as a result of civil necessity in the Middle Ages in order to regularise intimate relationships and legitimize children. In many parts of the Anglican Communion, there is provision to bless civil marriages (on the understanding that a couple cannot be married twice). Although some Anglican Churches will marry divorced people, some will not or will require the permission of the bishop of the diocese. In some dioceses, particularly in the US Episcopal Church, there is approval for the blessing of same-sex marriage. In the Continuing Anglican churches of the world, such unions are not permitted.

Ordination

Ordination to Holy Orders is the setting aside of individuals to specific ministries in the Church, namely that of deacon, priest, and bishop. The matter and form are the laying on of hands by a bishop and prayers. From the beginning of the Church there were two orders recognised - that of bishop and deacon. Priests are essentially delegates of the bishop to minister to congregations in which the bishop cannot be physically present. Deacons have always had the role of being "the church in the world," ministering to the pastoral needs of the community and assisting the priest in worship (usually by proclaiming the Gospel and preparing the altar and credence table). The bishop is the chief pastor of a diocese. Appointment as an archbishop does not involve transition into a new order, but rather signifies the taking on of additional episcopal responsibilities as a metropolitan or primate.

In the Anglican Communion, like Eastern Orthodox and Eastern Catholic Churches, and unlike the Latin Rite of the Roman Catholic Church, there is no requirement that priests observe clerical celibacy. Unlike priests in the Eastern Churches, Anglican priests may also marry after ordination, and married Anglican priests may be ordained as bishops. Additionally, in many provinces of the Anglican Communion, women are allowed to be ordained as priests; and in about a third of the provinces also consecrated as bishops. Because this is a recent and controversial development, there are few dioceses governed by female bishops. Some dioceses do not recognise the orders of female priests, or else limit the recognition to priests only and disallow female bishops.

Anointing of the Sick

The Anointing of the Sick is an act of healing through prayer and sacrament, conveyed on both the sick and the dying, which is classically called Extreme Unction. The matter consists of laying on of hands and anointing with oil; while the form consists of prayers. In this sacrament, the priest acts as a mediator of Christ's grace and will frequently also administer the consecrated bread (and sometimes wine) as a part of the sacramental action.

The Anglican Guild of St Raphael, founded in 1915, is an organisation mostly within the Church of England, with a few branches elsewhere in the world, specifically dedicated to promoting, supporting and practicing Christ's ministry of healing as an integral part of the Church. There are many other similar organisations in other Anglican provinces, often dedicated to St Luke the physician and evangelist.

Ordained ministry

In the Anglican tradition, the celebration of the sacraments is reserved (with the exemption of baptism in certain circumstances) to clergy in the three orders of ordained ministry: bishops, priests and deacons. While there has been some discussion, notably in the Diocese of Sydney, Australia, about the possibility of lay presidency of the Eucharist, for most Anglicans this is inconsistent with the common understanding of sacramental theology.

Ex opere operato

Many Anglicans hold to the principle of ex opere operato with respect to the efficacy of the sacraments vis-a-vis the presider and his or her administration thereof. Article XXVI of the Thirty-nine Articles (entitled Of the unworthiness of ministers which hinders not the effect of the Sacrament) states that the "ministration of the Word and Sacraments" is not done in the name of the one performing the sacerdotal function, "neither is the effect of Christ's ordinance taken away by their wickedness," since the sacraments have their effect "because of Christ's intention and promise, although they be ministered by evil men." This speaks to the effectiveness of the sacrament as being independent of the one who presides over it. However, unlike many Roman Catholics, Anglicans generally do not accept that the sacraments are effective without faith being operative in those who receive them.

See also

• Defence of the Seven Sacraments

References

• Anglican Church of Canada, Book of Common Prayer. Toronto, 1962.
• Dom Gregory Dix, The Shape of the Liturgy, 2nd ed. London, 1945.
• Arthur Michael Ramsey, The Gospel and the Catholic Church, 2nd ed. London, 1956.
• Ian Stuchbery, This is Our Faith: A Guide to Life and Belief for Anglicans. Toronto, 1990
• Stephen Sykes and John Booty (eds.), The Study of Anglicanism. London, 1988.

External links

• What it means to be an Anglican
• Annoted Holy Eucharist instructed Eucharist from King of Peace Episcopal Church