THREE GREAT SACRAMENTS

Anglicans were used to speaking of the two dominical sacraments [Baptism & the Lord’s Supper] and five commonly called sacraments [Confirmation, Penance, Matrimony, Ordination, & Extreme Unction].

Modern Episcopalians in practice if not always with clarity in words seem to believe in three great sacraments and possibly five commonly called
sacraments [Confirmation etc]. The three great sacraments are Baptism,
Passing of the Peace, and Eucharist.

And belief in these Three is as strong with the charismatic-evangelicals as it is with the lesbigay activists. Naturally in a country where everyone has an opinion about everything there are different interpretations of the Three, but what unites the modern Episcopal Church is the commitment to the Three and the welcome to all members at the Three.

Since the 1970s, baptism has become for an increasing number an initiation into a “community” that works for “peace and justice” in this world. There is much talk of and frequent appeals to “the baptismal covenant” as the basis for social, political and economic action in the world. Also Baptism is seen as being the point of receiving in potential all the possible ministries that the Episcopal Church allows. Thus any baptized person is eligible to be everything from a church warden to the Presiding Bishop. This doctrine immediately opens the door of course to the ordination not only of women but also of lesbigay persons.

Since the 1970s, the Eucharist has become for an increasing number the badge and profession of loyalty to the local community (i.e., to the local Episcopal church or diocese). To be present and not receive the sacramental signs is seen as not only bad manners but also a rejection of community. Also the Eucharist is seen as a symbolic reference to “the pre-history and foundation of the Christian community.” There is little sense of transcendence in the modern service for the emphasis is upon the horizontal, the empirical and the present. Likewise there is little reference to the Atonement and bloody death of the Lord Jesus. God is present as the universal, affirming spirit and Jesus’ love is demonstrated in community care.

Seemingly and increasingly the [passing of ] the Peace has become the centerpiece of religious worship for ECUSA parishes of all kinds. Both charismatic and lesbigay people enjoy it immensely. It is the very long moment [from 5 – 15 mins] for affirming every person present and doing so through the use of human “flesh.” By hugs, kisses and handshakes and by walking about and often talking loudly, the community is affirmed and each person there present is made to feel that she or he belongs to this group of people, who have been baptized to work with God for peace and justice on earth. Regrettably the proximity of warm flesh also excites temptation and lust.

What has disappeared from Baptism and the Eucharist is the clear and unambiguous reference to the Lord Jesus Christ in heaven as the exalted Saviour who died for our sins and was raised for our justification and with whom we are united in the Holy Spirit. In Baptism we die, are buried and are raised with him in order to live in him and for him in this world in anticipation of the age to come. In the Lord’s Supper, as repentant, believing sinners, we are fed from the heavenly Banquet with the food of eternal life and energized by that food we are prepared for life of the age to come and for service in his kingdom in this world. And the food we receive is the Body of Blood of the crucified and now exalted Saviour. The primary reference of these dominical sacraments is not this world and its needs but the heavenly world and membership thereof through the merits of the one lord Jesus Christ.

The modern passing of the peace is as much like the “kiss of peace” in the early Church as a modern jetliner is like an ancient Roman chariot. In the ancient church men and women stood or sat at different sides of the church and the peace was part of the repentance for sins against the neighbor. It was a getting right with fellow believers before one dare approach the holy Table of the Lord.

Today the jolly, loud and busy passing of the peace at the middle of an Episcopal service speaks eloquently of the view people have of God. God is no longer – for many of us -- the One before whom we bow and prostrate ourselves in humble gratitude and penitence as The Holy Trinity who is glorious in holiness and mercy. Now Deity (he, she, it) has apparently become for many of us the embracing universal spirit or presence of warm affirmation and acceptance (a kind of panentheism).

In this world of sin, the purest of things can be made or become impure, and the holiest of things can be made or become unclean. It would appear that this common phenomenon can be observed in the sacramental life of the Episcopal Church USA. Not that all members are equally locked into the new uses and interpretations of the dominical sacraments but that a sufficient number are so that one can speak of this being a major denominational problem. It is difficult to envisage how there can be in the ECUSA a U-turn to something that is nearer to the Biblical and Patristic and Reformation norms for this Church has moved so far since the 1970s from its previous moorings.

The Rev’d Dr Peter Toon
August 17 2001