February 24, 2016

In his book, A Table in the Desert, the Rev. Paul Jones has a section on Sacraments.  The question of what is a sacrament (an outward and visible sign of an inward and spiritual grace) and how many sacraments there are (seven in the Episcopal church, if you've forgotten) comes up.  For us Episcopalians, we tend to see sacraments as an indelible mark that remains with us for ever.

We see this in baptism, when we are “sealed by the Holy Spirit and marked as Christ’s own for ever.”  We become part of the family and that gift of baptism can never be revoked.  We can see this in ordinations, where the newly ordained remains ordained for ever (they can be suspended, but that's another conversation).  We can see it in marriage as well, where the assumption is that you remain married for ever (again, other complications for another day).  We are very Catholic in that understanding.

Fr. Jones points out the difference between Catholics (as well as Anglicans and Orthodox) and Protestants about the issue of sacraments.  For Anglicans, Catholics, and Orthodox, the sacraments are indelible marks – outward and visible signs of inward and spiritual graces – that cannot be removed by any act of man because they have been indelibly changed.  For Protestants, these sacraments are seen as ordinances, or mandates, that are understood functionally.  The only change occurring to the person has to do with a change in their authorized role.  If a pastor resigns his post and decides to become a bus driver, he is no longer a pastor.  This, I believe, has also led to the unfortunate belief and worry of some people over the possibility of “losing their salvation,” or wondering if they have been saved.

This functionality versus indelibility (yes, I made that up) can be summed up as the difference between what a person brings to the sacrament versus what a person receives from the sacraments.  Take baptism, for instance.  Many Protestants insist on a “believer's baptism;” that is, a baptism by a person old enough to bring a working knowledge and active choice to become Christian.  Anglicans, Catholics, and Orthodox proclaim a baptism in which the person receives the Holy Spirit and is marked for ever.

This is also reflected in the sacrament of Holy Communion.  How many times have we heard people say, “I want to take Communion,” or, “I took Communion this Sunday”?  That is a very Protestant way of seeing Communion, because it emphasizes what you brought to the table; it proclaims that you believe this event to be important; it is your belief that infuses the bread and wine with meaning.

This is why we do not “take” Communion – we receive Communion.  For us, the Holy Eucharist and Holy Communion are part of the divine mysteries, infused with the presence of Christ, by the Holy Spirit.  We are participants in a divine action, and nothing we bring to the table causes the bread and wine to become holy; the bread and wine become the Body and Blood of Jesus Christ by the divine action of God.  When we approach the altar to participate in that holy meal, we receive that holy sacrament; and that outward and visible sign reflects an inward and spiritual grace which we receive into our own bodies.

This Lent, as you work through whatever spiritual discipline you have chosen to follow, don't ask yourself what you are taking from, or getting out of, that discipline – ask instead what you have been receiving from God.

Amen.