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Understanding Our Sacraments
In our Anglican tradition, sacraments are seen as “outward and visible signs of inward and spiritual grace” (The Book of Common Prayer, p. 857).
The two principal sacraments established by Christ for the Church are Holy Baptism and the Eucharist (or Holy Communion).
For Baptism, the outward sign is water, through which individuals are baptized in the Name of the Creator, the Christ, and the Spirit. The inward grace signifies union with Christ in his death and resurrection, inclusion in God’s family—the Church, forgiveness of sins, and new life in the Holy Spirit.
In the Eucharist, the outward signs are bread and wine, given and received as Christ commanded. The inward grace represents the Body and Blood of Christ offered to the community and received through faith.
Beyond these two sacraments, our faith journey includes other significant spiritual markers that also serve as means of grace, such as:
– Confirmation: the adult affirmation of our baptismal vows
– Reconciliation of a Penitent: private confession
– Matrimony: Christian marriage
– Orders: ordination to the diaconate, priesthood, or episcopacy
– Unction: anointing those who are sick or dying with holy oil
These sacraments and spiritual markers enrich our faith and deepen our connection to the Divine and one another.
The Eucharist, the sacrament of Christ’s body and blood, is the central act of Christian worship, derived from the Greek word for “thanksgiving.” This is what we do when we celebrate the Divine Liturgy – we are giving thanks.
Originated by Jesus during the Last Supper on the night of his betrayal. He shared bread and wine with his disciples, distinguishing them as his body and blood of the new covenant.
He commanded them to “do this” in remembrance of him (1 Cor 11:23-26; Mk 14:22-25; Mt 26:26-29; Lk 22:14-20).
The Eucharist makes Christ’s sacrifice present, uniting us with his self-offering and following the four actions of taking, blessing, breaking, and sharing. Christ’s presence is experienced in the sacrament and the gathered community. From this, we draw hope, healing, strength and renewal.
In the Book of Common Prayer (BCP), the service is called the Holy Eucharist, divided into two parts: the Word of God, which includes readings, a sermon, and prayers; and Holy Communion, encompassing the offertory, consecration, and communion.
Other names for the Eucharist include the Lord’s Supper, Holy Communion, Divine Liturgy, and Mass. The Hymnal 1982 features various hymns for the Eucharist (300-347), such as “Come, risen Lord” (305-306) and “I am the bread of life” (335).
Baptism is a sacred ritual of initiation that expresses our desire to enter into a relationship with Jesus Christ and the Church.
During the Baptism ceremony, the priest pours water over the candidate’s head three times, saying,”[Name], I baptize you in the Name of the Father, and of the Son, and of the Holy Spirit. The Lord’s Prayer is then said. Heavenly Father, we thank you that by water and the Holy Spirit you have bestowed upon this your servant the forgiveness of sin and have raised him to the new life of grace.”
At St. John’s, we follow the early church’s practice of baptizing both infants and adults, affirming that God’s love is extended to all, regardless of age or understanding. Candidates are encouraged to have godparents or sponsors who will support them in their Christian journey.
Baptism typically takes place during the Sunday Eucharist, highlighting the community’s commitment to nurture the baptized in their faith.
We generally celebrate Baptism on four traditional occasions: the feast of the Baptism of Our Lord in January, the Easter Vigil or Easter Sunday, the feast of Pentecost (50 days after Easter), and the feast of All Saints (November 1).
However, the sacrament of Baptism can occur at any time of the year. It is offered when family and friends can gather, when the candidate (or their parents) are ready, and when the church community can unite in support.
God welcomes all who wish to be baptized. If you or a loved one would like to explore Baptism, please reach out to us.
Confirmation is a sacramental rite where candidates “express a mature commitment to Christ and receive strength from the Holy Spirit through the laying on of hands by a bishop” (BCP, p. 860).
Those baptized as infants or adults without this rite are expected to affirm their faith publicly and receive the bishop’s laying on of hands.
Adults already confirmed in other denominations may be received into the Episcopal Church, while those returning to active faith may reaffirm their baptismal vows.
Preparation for Confirmation, Reception, or Reaffirmation helps candidates understand their Christian commitment and how to live it out. This process draws from the baptismal covenant (BCP, pp. 416-417) and An Outline of the Faith (BCP, pp. 845-862).
These rites can occur during a baptism, at the Easter Vigil, or when a bishop is present. Candidates are presented in groups, supported by presenters who may or may not be clergy.
The bishop leads the congregation in renewing the baptismal covenant, lays hands on each candidate, and offers specific prayers for Confirmation, Reception, and Reaffirmation.
Importantly, Confirmation is increasingly viewed as a mature, public reaffirmation of faith, rather than the completion of Christian initiation.
During his earthly ministry, Jesus amazed and transformed people not only through his miraculous power but also by his willingness to forgive sins.
Many of services include a prayer of confession, followed by the presiding priest proclaiming God’s forgiveness.
However, there are times when a private confession of specific concerns can be beneficial.
The Reconciliation of a Penitent, or Confession, is a rite where anyone who repents can confess their sins to God in the presence of a priest, receiving assurance of pardon and grace of absolution.
Christian marriage is a sacred covenant, a bond between two souls, joyfully proclaimed before the world.
This covenant is established through mutual promises to love, honor, and cherish each other for a lifetime. In the Episcopal Church, we view marriage as a sacrament, reflecting God’s relationship with us—marked by trust, sacrifice, generosity, and forgiveness. Through marriage, God’s grace is revealed to us and through us in tangible ways, helping us grow into the individuals God intends us to be.
A wedding serves as a liturgical expression of this sacrament. The couple acts as the ministers of the sacrament, while the priest officiates and blesses their union. It is the couple who declare the covenant, living out the sacrament in their lives. They embody the “outward and visible sign of inward and spiritual grace” (The Book of Common Prayer, 857).
At St. Johns, all weddings follow the authorized liturgies of the Episcopal Church. These liturgies offer choices and flexibility, allowing the service to feel personal while adhering to essential elements of our faith.
Couples are encouraged to prayerfully read and reflect on the standard marriage rite found on pages 422-438 of The Book of Common Prayer.
The Anointing of the Sick, or Holy Unction, is a sacrament of healing, bestowed through prayer, the laying on of hands, and the gentle touch of anointing oil. Administered by a priest, it serves those who are ill or nearing the end of life, often as part of the “Last Rites,” which encompass communion and other sacred prayers.
In ancient times, oil was revered for its many uses, including its medicinal properties, and it continues to symbolize healing today. Like all sacraments, it offers us grace through the presence of Christ. Yet, this grace does not guarantee our desires; it manifests in various forms, including the assurance that God walks with us in our darkest hours. This healing transcends miraculous cures; it speaks to our wholeness and salvation.
Jesus sent forth the twelve to anoint the sick with oil (Mark 6:7–9, 12–13), and the Letter of James encourages the faithful to seek out priests for anointing (James 5:14–15). This sacrament is still administered today, with priests acting as extensions of the bishop’s ministry, both serving on behalf of Christ. Each anointing—whether in baptism, confirmation, ordination, or during illness—carries the essence of Christ’s own anointing.
Communion, too, is offered to the sick, with the Eucharist serving as our continual sacrament of healing, often referred to as the “medicine of immortality.” Those who are housebound or unwell may receive communion in their homes, ensuring they remain connected to the church community. When someone wishes to receive communion without the sacrament of anointing, our Lay Eucharistic Visitors, alongside ordained ministers, faithfully bring this gift to those in need.
Is God calling you to ordained ministry as a priest or deacon
in the Episcopal Church?
Recognizing God’s call in our lives is a vital aspect of embracing our baptismal faith and is a journey that lasts a lifetime.
The Episcopal Church recognizes four holy orders of ministry: lay ministry, deacon, priest, and bishop. These roles are discerned together, reflecting our interdependent and collaborative relationships. I encourage you to deepen your understanding of each ministry by exploring the ordination rites and descriptions in the Book of Common Prayer, as well as on this page and the Episcopal Church’s website. It’s important to note that the Holy Order of the Laity is viewed, according to the theology in the Book of Common Prayer, as the primary ministers of the church, while the Holy Orders of deacons, priests, and bishops emerge from lay ministry.
Discerning a call, particularly to diaconal or priestly ministry, is a communal process of mutual discernment.
