|
The Sacraments and other Doctrine
XXII. Of Purgatory. (From the 39 Articles of Religion) The Romish Doctrine concerning Purgatory, Pardons, Worshiping and Adoration, as well of Images as of Relics, and also Invocation of Saints, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God. See: St. John Henry Newman's Commentary from "Tract 90" for an orthodox interpretation of this article [Many churches in the Anglican Communion today follow the historic teaching of the Pre-Reformation Church regarding Images, which is expressed in the Seventh Ecumenical Council.] [See the following statement of the Anglican-Roman Catholic International commission for the Anglican stance on the Intercession of the Saints.] Catechism (From the 1979 American Prayer Book) Q Why do we pray for the dead? A We pray for them, because we still hold them in our love, and because we trust that in God's presence those who have chosen to serve him will grow in his love, until they see him as he is. (p.862) Q What is the communion of saints? A The communion of saints is the whole family of God, the living and the dead, those whom we love and those whom we hurt, bound together in Christ by sacrament, prayer, and praise. (p.862) 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 are 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. See: St. John Henry Newman's Commentary from "Tract 90" for an orthodox interpretation of this article The Anglican Communion has experienced a rich revival in the use of all seven sacred mysteries including the five sacramental rites of Confirmation, Penance, Holy Orders, Matrimony, and Healing Unction. All of these rites can be found in the traditional Medieval form in most of the recent Anglican service books. Each of these rites were also preserved in the Church of England, during the Reformation, in the 1662 Book of Common Prayer. Catechism (From the 1979 American Prayerbook) *The sacraments are outward and visible signs of inward and spiritual grace, given by Christ as sure and certain means by which we receive that grace. (p.857) *Grace is God's favor toward us, unearned and undeserved; by grace God forgives our sins, enlightens our minds, stirs our hearts, and strengthens our wills. (p.858) *The two great sacraments given by Christ to his Church are Holy Baptism and the Holy Eucharist. (p.858) *Other sacramental rites which evolved in the Church include confirmation, ordination, holy matrimony, reconciliation of a penitent, and unction. Although they are means of grace, they are not necessary for all persons in the same way that Baptism and the Eucharist are. (p.860) *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. (p.860) *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. (p.860) *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. (p.860) *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. (p.861) *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. (p.861) *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. (p.861) *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. (p.861) *Sacraments sustain our present hope and anticipate its future fulfillment. (p.861) XXVI. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacraments. Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their Ministry, both in hearing the Word of God, and in receiving the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith, and rightly, do receive the Sacraments ministered unto them; which be effectual, because of Christ's institution and promise, although they be ministered by evil men. Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offenses; and finally, being found guilty, by just judgment be deposed. XVII. Of Baptism Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ. Catechism *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.(p.858) *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.(p.858) *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.(p.858) *What is required of us at Baptism? It is required that we renounce Satan, repent of our sins, and accept Jesus as our Lord and Savior.(p.858) *A Infants are baptized so that they can share citizenship in the Covenant, membership in Christ, and redemption by God. (p.858) *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. (p.858) XVIII. Of the Lord's Supper. The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather it is a Sacrament of our Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ. Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions. The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper, is Faith. The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshiped. See: St. John Henry Newman's Commentary from "Tract 90" for an orthodox interpretation of this article [The reservation and veneration of the sacrament, both ancient customs of the Church, are widely practiced today in the Anglican Communion and are deemed to be most consistent with the Anglican Roman Catholic International Commission's statements on the Eucharist ] Catechism 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. (p.859) 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. (p.859) 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. (p.859) Q What is the outward and visible sign in the Eucharist? A The outward and visible sign in the Eucharist is bread and wine, give and received according to Christ's command. (p.859) 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 give to his people, and received by faith. (p.859) 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. (p.859) 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. (p.860) XXIX. Of the Wicked, which eat not the Body of Christ in the use of the Lord's Supper. The Wicked, and such as be void of a lively faith, although they docarnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the Body and Blood of Christ; yet in no wise are they partakers of Christ: but rather, to their condemnation, do eat and drink the sign or Sacrament of so great a thing. XXX. Of both Kinds. The Cup of the Lord is not to be denied to the Lay-people: for both the parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike. XXXI. Of the one Oblation of Christ finished upon the Cross. The Offering of Christ once made is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits. See: St. John Henry Newman's Commentary from "Tract 90" for an orthodox interpretation of this article [See the the agreements of the Anglican-Roman Catholic International Commission on Eucharistic Doctrine and Elucidation on the Eucharist for the current Anglican understanding of the Sacrament.] Next - The Seven Great Councils of the Church |
 |
|
|
|
