Why Sacraments?
Christians have often been called the people of the incarnation (from the Latin incarnare, to embody), in reference to the incarnation of God in Jesus Christ. We believe that God is not far off or distant from us but comes near to us in Jesus. Christ is both fully human in every way that we are and fully divine, so that the very life and love of God is lived out in our world through Jesus, who shows us who God is and unites all that it is to be human to all that it is to be divine. There is no room for escapism in our faith: the here and now matter, the real stuff of our lives and world matter, because in that real world and life is where we meet God among us. Christianity is an earthy, gritty, embodied faith. And God did not just show up among us, dwell with us, for a time and then disappear—God remains near to us, and continues to show up in the real stuff of life: bread, wine, water, oil, our words. There is a sense in which as God inhabits our world in Jesus Christ that God’s presence is found among us everywhere, that the whole world is in a sense “sacramental.” But in the teachings of Jesus, elsewhere in Scripture, and in the early life of the Church, seven specific sacraments emerged as the way in which the Church continued in the saving presence of God among us in Jesus—in the life of incarnation.
Baptism
Baptism is a sacrament of “initiation.” Through it we enter into and become full members of the Body of Christ, the Church. It is the sacrament that opens us up to the grace of the other sacraments. Baptism consists of water and the “trinitarian formula,” that is, the name of God: Father, Son, and Holy Spirit. We also use the oil of chrism (and traditionally in the Church two oils are used: chrism and the oil of baptism or catechumens—that is, those being instructed and prepared for baptism) to anoint the baptized and welcome them into the family of the Church. Baptism is a new beginning, the start of a new life. Scripture uses imagery of dying and rising again, sharing in Christ’s resurrection (Romans 6 and Colossians 2), the story of the Exodus when God’s people were brought out of slavery into freedom, that of Jesus’ own baptism in the Jordan River, and others to express that baptism is a new beginning, liberation, and salvation from a past life to a new future. The life, death, and resurrection of Jesus is the renewal of the human condition—Jesus lives the life we should have lived, carries the “old humanity” through death and into resurrection life, carrying our human condition into union with God and salvation. Our baptism is the beginning of our participation in that new life. In baptism we are also united to one another as a community of this life. This does not separate us out from the world, or make us better or superior than others, it is actually the opposite—baptism throws us into a deeper relationship to and with others. Christ laid down his life for the world and as the community of Christ, we are called to do the same. In our baptism we promise to “seek and serve Christ in all persons, loving our neighbor as ourselves” and to “strive for justice and peace among all people, and respect the dignity of every human being.” This is the life to which we are called, and the life we enter together through our baptism as we are given the Holy Spirit to live in the way of Jesus. If you would like to talk to someone about being baptized, please contact Fr. Jarred.
Eucharist
The Eucharist (or the Mass, or Holy Communion) is also known as a rite or sacrament of initiation, and has been called the sacrament of unity. Unlike the other sacraments of initiation (baptism and confirmation), it is something that is repeated as a continual nourishment and grace received throughout our lives. The word Eucharist means “thanksgiving,” and in it we offer our whole selves to God in thanks—our frustrations and conflict, peace and joy, sorrow and pain—and receive ourselves back anew, united to Christ and transformed by his presence. It is often said that “the Church makes the Eucharist, and the Eucharist makes the Church.” In the Eucharist, as in baptism, we are made a true community, united in love and service as the family of Christ. The elements of the Eucharist are bread and wine, which Christ first instituted at what we call the “Last Supper” with his disciples, where he blessed bread and said it was his body broken for us and blessed wine and said it was his blood shed for us—pointing to his sacrifice on the cross. The Eucharist is often called a sacrifice because through it we participate in the once-for-all sacrifice of Christ on the cross and because through it we offer a sacrifice together. The word “sacrifice” here means simply to make holy, or consecrate, and is associated closely with “offering.” In the Eucharist, the bread and wine we offer is made holy and becomes something that it wasn’t before: Christ’s presence with us. Just as Christ was present with us in the reality of everyday life in our world, even in our own flesh and blood and humanity, in the Eucharist Christ continues to be present with us in this way. The Eucharist is a mirror of the incarnation. The Eucharist is also a revolutionary act of justice and equality, as is our baptism. In the sacraments every one of us, regardless of the color of our skin, our gender or sexual identity, our age, abilities, our social or economic status—people who in many places in our world would not even be seen under same roof together—receive the same life-giving bread and call each other one body and one family. There is perhaps no more radical act in our world than this.
Confession
In the Anglican/Episcopal tradition confession and absolution (pardoning or forgiveness) is most often done in the context of the gathered community. The priest invites everyone to call to mind and confess their sins, all pray a prayer of general confession together, and words of God’s forgiveness, accompanied by the sign of the cross, are pronounced by the priest. The practice of personal confession, however, is an important ministry in the life of Episcopal churches. Whereas it is not required of anyone it is on offer for everyone—and it is a sacrament of joy. It is a way for people not only to experience God’s forgiveness in a general sense, but to know in a particular and direct way that God knows them, loves them, and accepts them for who they are. God’s forgiveness is always already on offer to everyone. When we confess our sins we are not attempting to appease God or change God’s mind about us—God loves you with a love that cannot be shaken by anything you have done or have not done, or anything you ever could do or not do. God is love and God cannot act in a contradictory way to who God is. But our own lives get out of sync with God and with others through our sin, and reconciliation between us and God and us and other people enables us to fully experience the gift of God’s forgiveness that is already there and waiting on us. The sacrament of confession (or, as it is often called, the sacrament of reconciliation) is about that freedom to live into God’s gift of forgiveness and fully experience the life of grace. In personal confession, the penitent confess their sins to God in the presence of a priest who offers pastoral advice and counsel, pronounces absolution in the name of Christ and Christ’s Church, and gives penance—an opportunity to participate in spiritual practices that can aid our ability to live out our forgiven life. Priests are bound by the seal of the confession, which means they can never speak of what has been told to them during confession. If you’re interested in learning more or would like to make your confession, please contact Fr. Jarred.
Confirmation
The sacrament of confirmation (from the Latin, confirmare, to strengthen) is administered by a bishop. During the rite of confirmation, the one being confirmed recommits themselves to the promises made at their baptism and the bishop lays their hands on the person’s head saying, “Strengthen, O Lord, you Servant with your Holy Spirit; empower them for your service; and sustain them all the days of their life.” Traditionally the one being confirmed is anointed with the oil of chrism, a blessed oil mixed with balsam. The oil is a sign of strength and the fragrance it gives reminds us of the “aroma of Christ” (2 Corinthians 2:15). The anointing with chrism (as at baptism) signifies the gift of the Holy Spirit—a gift received at baptism and strengthened at confirmation so that we are aided in living out the promises made at our baptism to proclaim Christ and live for justice, equality, and peace. Originally baptism and confirmation were performed at the same time by the bishop, but, due to practical rather than theological reasons, the rites were eventually separated. It is common now for confirmation to be seen as an opportunity for someone who was baptized as a child to take responsibility for their own faith and commit themselves to it, and for those who have come into the church community as adults to have the chance to do the same. Adults who are baptized will typically be confirmed at the same time as their baptism. If you are interested in learning more about being confirmed, please contact Fr. Jarred.
Holy Matrimony
Holy Matrimony, or marriage, has been called the “sacrament of love.” It might sound overly sentimental, but it encapsulates the meaning of the sacrament well. God loves us with a love that is without boundaries—no matter who we are or what we’ve done or what’s been done to us—God loves us because we exist, and we exist because God loves us. In wedding vows when a couple promises to love each other and remain companions for life no matter what comes: sickness, health, prosperity, poverty, they are vowing to shape their lives after God’s perfect love. We never succeed in this perfectly, but a marriage relationship is the closest most people will come, and it is in a sense a “training ground” for our love. If we can love someone through anything and everything, we are growing up into being more loving people generally, and this is a blessing to all those around us. While it is necessary to have a priest present to witness and mediate the prayers of the married couple, the sacrament of marriage is actually conducted by the couple, who make their vow before God. At St. Paul’s we believe the sacrament of marriage is a blessing and grace available to people of all genders and orientations. If you would like more information about being married at St. Paul’s, please contact Fr. Jarred or our Parish Administrator, Deb Hay.
Ordination
Ordination, or Holy Orders, is a sacrament in which God gives particular authority and grace of the Holy Spirit through the laying on of hands by a bishop to those being made deacons, priests, and bishops. These three “orders” were established in the early Church and continue today. Deacons (from the Greek word diakonos, servant) assist priests and bishops in all aspects of their ministries and have a special call to the service of those who are poor or in need, the sick and suffering, and the vulnerable. A priest’s ministry is an extension of the ministry of the bishop, they administer the sacraments, provide pastoral care, preach and teach, and share in the deacon’s call to service. Bishops continue the ministry of the apostles, the first leaders of the Church. Their ministry is one of servant leadership, guidance and teaching, administration, and proclamation. Bishops unite the Church in visible unity throughout the world and historic unity reaching back to the apostles. Ordination is a life-long vocation to prayer and service which cannot be undertaken without the support, love, and prayer of the whole community, whose members are a partners in ministry. Our priest, Fr. Jarred, asks for your prayers, as do our bishops, the Rt. Rev. Gayle Harris and the Rt. Rev. Alan Gates.
Anointing of the Sick
The Anointing of the Sick, or Holy Unction, is a sacrament of healing offered through prayer, laying on of hands, and anointing with oil. It is administered by a priest to those who are sick and those who are dying (in which case it is often part of the “Last Rites,” which includes receiving communion and other prayers). Oil served many purposes in the ancient world, one of which was medicinal, and it is still used as a sign of healing. As all the sacraments, they offer us grace through Christ’s presence with us. That grace and presence is not a guarantee of what we want, and healing grace comes to us in many ways, including the knowledge that God is with us in our darkest times. This healing is not about miraculous physical cures, but wholeness. It is about our salvation. Jesus sent out the twelve to anoint the sick with oil (Mark 6:7–9, 12–13), and the Letter of James instructs people to go to priests for anointing (James 5:14–15), and this sacrament is still administered today by priests. But the true minister of every sacrament is Christ. Priests administer them as an extension of the bishop’s ministry, both priest and bishop minister on behalf of Christ. Whenever we are anointed—whether in baptism, confirmation, ordination, or when sick—the anointing is Christ’s anointing. Communion is also given to the sick (and the Eucharist is our regular and continual sacrament of healing or “wholeness,” and has eloquently been called the “medicine of immortality”) and often those who are housebound or sick will regularly receive communion at home as they cannot make it to the church building. When someone who is sick or housebound wishes to receive communion and is not receiving the sacrament of anointing, our Lay Eucharistic Visitors in addition to ordained people serve others in this way. In addition to this sacrament, our healing team offers regular prayers for healing for all who desire them during our Sunday Eucharist. If you would like the sacrament of anointing, please contact Fr. Jarred.