Sacrament
A series of articles on |
Grace in Christianity |
---|
|
Part of a series on |
Christianity |
---|
A sacrament is a
The
Some traditions, such as
Etymology
The English word sacrament is derived indirectly from the Ecclesiastical Latin sacrāmentum, from the Latin sacrō ('hallow, consecrate'), itself derive from the Latin sacer ('sacred, holy'). This in turn is derived from the Greek New Testament word mysterion. In Ancient Rome, the term meant a soldier's oath of allegiance. Tertullian, a 3rd-century Christian writer, suggested that just as the soldier's oath was a sign of the beginning of a new life, so too was initiation into the Christian community through baptism and Eucharist.[16]
Summary table
Denomination | Baptism | Confirmation | Holy Communion
|
Penance | Marriage
|
Holy Orders | Anointing of the Sick | Holy Leaven | Sign of the Cross
|
---|---|---|---|---|---|---|---|---|---|
Catholic | Yes | Yes | Yes | Yes | Yes | Yes | Yes | No | No |
Eastern Orthodox | Yes | Yes (Chrismation) | Yes | Yes | Yes | Yes | Yes | No | No |
Oriental Orthodox | Yes | Yes (Chrismation) | Yes | Yes | Yes | Yes | Yes | No | No |
Church of the East | Yes | Yes (Chrismation) | Yes | Yes | No | Yes | No | Yes | Yes |
Hussite
|
Yes | Yes | Yes | Yes | Yes | Yes | Yes | No | No |
Moravian | Yes | Yes | Yes | No | Yes | Yes | No | No | No |
Lutheran | Yes | No | Yes | Maybe | No | No | No | No | No |
Anglo-Catholicism[17] | Yes | Yes | Yes | Yes | Yes | Yes | Yes | No | No |
Anglican (broad church) | Yes | Maybe[note 1] | Yes | Maybe | Maybe | Maybe | Maybe | No | No |
Evangelical Anglicanism | Yes | No | Yes | No | No | No | No | No | No |
Methodism | Yes | No | Yes | No | No | No | No | No | No |
Reformed
|
Yes | No | Yes | No | No | No | No | No | No |
Irvingism
|
Yes | Yes (Holy Sealing) | Yes | No | No | No | No | No | No |
Latter-Day Saints | Yes (non-trinitarian) | Yes | Yes | Yes | Yes | Yes | Yes | No | No |
Catholicism
Roman Catholic theology enumerates seven sacraments:
CANON I. – If any one saith, that the sacraments of the New Law were not all instituted by Jesus Christ, our Lord; or that they are more, or less, than seven, to wit, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony; or even that any one of these seven is not truly and properly a sacrament; let him be anathema.
[...]
CANON IV. – If any one saith, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification; – though all (the sacraments) are not necessary for every individual; let him be anathema.[20]
During the Middle Ages, sacramental records were in Latin. Even after the Reformation, many ecclesiastical leaders continued using this practice into the 20th century. On occasion, Protestant ministers followed the same practice. Since W was not part of the Latin alphabet, scribes only used it when dealing with names or places. In addition, names were modified to fit a "Latin mold". For instance, the name Joseph would be rendered as Iosephus or Josephus.[21]
The Catholic Church indicates that the sacraments are necessary for salvation, though not every sacrament is necessary for every individual. The Church applies this teaching even to the sacrament of baptism, the gateway to the other sacraments. It states that "Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament."[22][23] But it adds: "God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments,"[22] and accordingly, "since Christ died for the salvation of all, those can be saved without Baptism who die for the faith (Baptism of blood). Catechumens and all those who, even without knowing Christ and the Church, still (under the impulse of grace) sincerely seek God and strive to do his will can also be saved without Baptism (Baptism of desire). The Church in her liturgy entrusts children who die without Baptism to the mercy of God."[23]
In the teaching of the Roman Catholic Church, "the sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the graces proper to each sacrament. They bear fruit in those who receive them with the required dispositions."[24]
While the sacraments in the Catholic Church are regarded as means of Divine Grace, The Catholic definition of a sacrament is an event in Christian life that is both spiritual and physical.[25] The seven Catholic sacraments have been separated into three groups. The first three Sacraments of Initiation are Baptism, Communion, and Confirmation. The two Healing Sacraments are Anointing of the Sick and Penance. The two Sacraments of Vocation are Matrimony and Holy Orders.
The Church teaches that the effect of the sacraments comes ex opere operato, by the very fact of being administered, regardless of the personal holiness of the minister administering it.[26] However, as indicated in this definition of the sacraments given by the Catechism of the Catholic Church, a recipient's own lack of proper disposition to receive the grace conveyed can block a sacrament's effectiveness in that person. The sacraments presuppose faith and, through their words and ritual elements, nourish, strengthen and give expression to faith.[27]
Though not every individual has to receive every sacrament, the Church affirms that for believers the sacraments are necessary for salvation. Through each of them, Christ bestows that sacrament's particular healing and transforming grace of the Holy Spirit, making them participants in the divine nature through union with Christ.[28]
Eastern Orthodoxy and Oriental Orthodoxy
Part of a series on the |
Eastern Orthodox Church |
---|
Overview |
The
the term "sacrament" is a term which seeks to classify something that may, according to Orthodox thought, be impossible to classify. The Orthodox communion's preferred term is "Sacred Mystery", and the Orthodox communion has refrained from attempting to determine absolutely the exact form, number and effect of the sacraments, accepting simply that these elements are unknowable to all except God. On a broad level, the mysteries are an affirmation of the goodness of created matter, and are an emphatic declaration of what that matter was originally created to be.Despite this broad view, Orthodox divines do write about there being seven "principal" mysteries. On a specific level, while not systematically limiting the mysteries to seven, the most profound Mystery is the Eucharist or Synaxis, in which the partakers, by participation in the liturgy and receiving the consecrated bread and wine (understood to have become the body and blood of Christ) directly communicate with God. No claim is made to understand how exactly this happens. The Eastern Orthodox merely state: "This appears to be in the form of bread and wine, but God has told me it is His Body and Blood. I will take what He says as a 'mystery' and not attempt to rationalize it to my limited mind".[31] The emphasis on mystery is characteristic of Orthodox theology, and is often called apophatic, meaning that any and all positive statements about God and other theological matters must be balanced by negative statements. For example, while it is correct and appropriate to say that "God exists", or even that "God is the only Being which truly exists", such statements must be understood to also convey the idea that God transcends what is usually meant by the term "to exist".[citation needed]
The seven sacraments are also accepted by
Hussite Church and Moravian Church
This section needs expansion. You can help by adding to it. (January 2021) |
The Czechoslovak Hussite Church recognizes seven sacraments: baptism, eucharist, penance, confirmation, holy matrimony, holy orders, and anointing of the sick.[36]
The Moravian Church administers the sacraments of baptism and eucharist, as well as the rites of confirmation, holy matrimony, and holy orders.[37]
Lutheranism
Lutherans hold that sacraments are
Anglicanism and Methodism
Article XXV of the
Anglicans are also divided as to the effects of the sacraments.[63] Some hold views similar to the Roman Catholic ex opere operato theory. Article XXVI (entitled Of the unworthiness of ministers which hinders not the effect of the Sacrament) states that the "ministration of the Word and Sacraments" is not done in the name of the minister, "neither is the effect of Christ's ordinance taken away by their wickedness," since the sacraments have their effect "because of Christ's intention and promise, although they be ministered by evil men". As in Roman Catholic theology, the worthiness or unworthiness of the recipient is of great importance.[64] Article XXV in the Thirty-Nine Articles of Anglicanism and Article XVI in the Articles of Religion in Methodism states: "And in such only as worthily receive the [sacraments], they have a wholesome effect and operation: but they that receive them unworthily purchase for themselves damnation,"[65] and Article XXVIII in Anglicanism's Thirty-Nine Articles (Article XVIII in Methodism's Articles of Religion) on the Lord's Supper affirms "to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ".[66] In the Exhortations of the Prayer Book rite, the worthy communicant is bidden to "prepare himself by examination of conscience, repentance and amendment of life and above all to ensure that he is in love and charity with his neighbours" and those who are not "are warned to withdraw".[67]
This particular question was fiercely debated in the 19th century arguments over
Reformed (Continental Reformed, Congregationalist, and Presbyterian)
The
Irvingism
Latter-day Saints
Members of the
Other traditions
The enumeration, naming, understanding, and the adoption of the sacraments formally vary according to
In addition to the traditional seven sacraments, other rituals have been considered sacraments by some Christian traditions. In particular,
Since some post-Reformation denominations do not regard clergy as having a classically sacerdotal or priestly function, they avoid the term "sacrament", preferring the terms "sacerdotal function", "ordinance", or "tradition". This belief invests the efficacy of the ordinance in the obedience and participation of the believer and the witness of the presiding minister and the congregation. This view stems from a highly developed concept of the priesthood of all believers. In this sense, the believer himself or herself performs the sacerdotal role.[citation needed]
Non-sacramental churches
Some denominations do not have a sacramental dimension (or equivalent) at all. The
The Quakers (Religious Society of Friends) also do not practice formal sacraments, believing that all activities should be considered holy. Rather, they are focused on an inward transformation of one's whole life. Some Quakers use the words "Baptism" and "Communion" to describe the experience of Christ's presence and his ministry in worship.[84]
The
Notes
- Anointing of the Sick(also called Unction) as "sacramental rites" which are not sacrament but still more important than other rites.
References
- ISBN 9781618331847.
- ^ The Junior Catechism of the Methodist Episcopal Church and the Methodist Episcopal Church, South. Jennings and Graham. 1905. p. 26.
87. What is a sacrament? A sacrament is an outward sign, appointed by Christ, of an inward grace. (Rom. 4:11.)
- ^ Lutheran Forum, Volumes 38–39. 2004. p. 46.
A sacrament is an outward sign of an inward grace.
- ISBN 9781317531067.
Augustine defines a sacrament as "an outward sign of an inward grace". Reformed tradition subscribes to this definition (see McKim 2001: 135).
- ^ a b "Catechism of the Catholic Church, 1131". www.vatican.va. Retrieved 4 January 2020.
- ^ Journal of the Moscow Patriarchate. Patriarch of Moscow and all Rus'. 1977. p. 67.
The Czechoslovak Hussite Church professes Seven Sacraments.
- ISBN 9781598842043.
The Old Catholic Church accepts seven sacraments, the intermediaries of salvation.
- ^ a b "Understanding the Sacraments of the Orthodox Church - Introduction to Orthodoxy Articles - Greek Orthodox Archdiocese of America". www.goarch.org. Retrieved 4 January 2020.
- ^ "Holy Trinity Church". Retrieved 4 January 2020.
- ^ Sacramental Rites in the Coptic Orthodox Church Archived 14 May 2011 at the Wayback Machine. Copticchurch.net. 4 August 2016.
- ^ ISBN 9780852444764.drawn up by Melanchton, one of Luther's disciples admitted only three sacraments, Baptist, the Lord's Supper and Penance. Melanchton left the way open for the other five sacred signs to be considered as "secondary sacraments". However, Zwingli, Calvin and most of the later Reformed tradition accepted only Baptism and the Lord's Supper as sacraments, but in a highly symbolic sense.
The Augsburg Confession
- ^ a b Smith, Preserved (1911). The Life and Letters of Martin Luther. Houghton Mifflin. p. 89.
In the first place I deny that the sacraments are seven in number, and assert that there are only three, baptism, penance, and the Lord's Supper, and that all these three have been bound by the Roman Curia in a miserable captivity and that the Church has been deprived of all her freedom.
- Thirty-Nine Articles, Article XXV
- ^ Articles of Religion (Methodist), Article XVI
- ISBN 978-0-8028-6229-7), p. 352
- ISBN 978-8876526527.
- ^ Herbert Stowe, Walter (1932). "Anglo-Catholicism: What It Is Not and What It Is". Church Literature Association.
- ^ Cf. Catechism of the Catholic Church, 1210 Archived 9 June 2011 at the Wayback Machine
- ^ McAuliffe, Clarence R. (1958). "Clarence R. McAuliffe, Sacramental Theology (Herder 1958), p. 8". Archived from the original on 22 November 2022. Retrieved 6 January 2020.
- ^ The Seventh Session of the Council of Trent. London: Dolman: Hanover Historical Texts Project. 1848. pp. 53–67. Retrieved 23 April 2014.
- ^ Minert, Roger (2013). Deciphering Handwriting in German Documents: Analyzing German, Latin, and French in Historical Manuscripts. Provo: GRT Publications. pp. 79–84.
- ^ a b "Catechism of the Catholic Church - The sacrament of Baptism, 1257". www.vatican.va. Retrieved 4 January 2020.
- ^ a b "Compendium of the Catechism of the Catholic Church, 262". www.vatican.va. Retrieved 4 January 2020.
- ^ "Catechism of the Catholic Church, 1131". www.vatican.va. Retrieved 4 January 2020.
- ^ "Catechism of the Catholic Church - the seven sacraments of the Church". Archived from the original on 26 February 2020. Retrieved 30 March 2020.
- ^ New Catholic Dictionary Archived 24 September 2012 at the Wayback Machine
- ^ Sacrosanctum Concilium, 59, quoted in Catechism of the Catholic Church, 1123 Archived 1 March 2020 at the Wayback Machine
- ^ "Catechism of the Catholic Church, 1129". www.vatican.va. Retrieved 4 January 2020.
- ^ "The Seven Sacraments of the Greek Orthodox Church by Rev. Philip Gialopsos". 22 June 2011. Archived from the original on 22 June 2011. Retrieved 4 January 2020.
- ^ Meyendorff, J. (1979). The Sacraments in the Orthodox Church, in Byzantine Theology. Obtained online at "LasVegas Orthodox". Archived from the original on 6 April 2005. Retrieved 26 April 2017.
- ^ Holy Eucharist obtained online at http://www.orthodoxy.org.au/eng/index.php?p=74 Archived 20 July 2008 at the Wayback Machine
- ^ "Virgin Mary Brisbane". www.virginmarybrisbane.org. Retrieved 4 January 2020.
- ^ "Coptic Orthodox Patriarchate, Archdiocese of North America, "Church Sacraments"". Archived from the original on 21 July 2011. Retrieved 10 January 2011.
- ^ "The Ethiopian Orthodox Tewahedo Church". www.ethiopianorthodox.org. Retrieved 4 January 2020.
- ^ "Church Sacraments – Armenian Apostolic Church of Holy Resurrection". Retrieved 4 January 2020.
- ^ Roytová, Libuše (15 June 2016). "Spiritual service". Saint Nicolas Church.
- ^ "Rites and Sacraments of the Moravian Church". Moravian Church. 2010. Retrieved 27 November 2020.
- ^ See Augsburg Confession, Article 7, Of the Church Archived 11 March 2021 at the Wayback Machine
- ^ Matthew 28:19, 1 Corinthians 11:23–25, Matthew 26:26–28, Mark 14:22–24, Luke 22:19–20, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 161. Archived from the original on 21 January 2012.
- ^ Ephesians 5:27, John 3:5, John 3:23, 1 Corinthians 10:16, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 162. Archived from the original on 21 January 2012.
- ^ Ephesians 5:26, 1 Corinthians 10:16, 1 Corinthians 11:24–25, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 162. Archived from the original on 21 January 2012.
- ^ Matthew 3:16–17, John 3:5, 1 Corinthians 11:19, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 162. Archived from the original on 21 January 2012.
- ^ Luke 7:30, Luke 22:19–20, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 162. Archived from the original on 21 January 2012.
- ^ Acts 21:16, Acts 2:38, Luke 3:3, Ephesians 5:26, 1 Peter 3:21, Galatians 3:26–27, Matthew 26:28, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 163. Archived from the original on 21 January 2012.
- ^ 1 Peter 3:21, Titus 3:5, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 163. Archived from the original on 21 January 2012.
- ^ Titus 3:5, John 3:5, Graebner, Augustus Lawrence (1910). Outlines Of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. p. 163. Archived from the original on 21 January 2012.
- ^ Apologia Augustanae Confessionis |quote=die äußerlichen Zeichen und Ceremonien, die da haben Gottes Befehl und haben eine angehefte göttlichen Zusage der Gnaden (p. 367); ritus, qui habent mandatum dei et quibus addita est promissio gratiae
- ISBN 9780852444764.drawn up by Melanchton, one of Luther's disciples admitted only three sacraments, Baptism, Communion, and Penance. Melanchton left the way open for the other five sacred signs to be considered as "secondary sacraments". However, Zwingli, Calvin and most of the later Reformed tradition accepted only Baptism and the Lord's Supper as sacraments, but in a highly symbolic sense.
The Augsburg Confession
- ^ The Apology of the Augsburg Confession XIII, 2: "We believe we have the duty not to neglect any of the rites and ceremonies instituted in Scripture, whatever their number. We do not think it makes much difference if, for purposes of teaching, the enumeration varies, provided what is handed down in Scripture is preserved" (cf. Theodore G. Tappert, trans. and ed., The Book of Concord: The Confessions of the Evangelical Lutheran Church, (Philadelphia: Fortress Press, 1959), 211).
- ^ Luther's Large Catechism IV, 1: "We have now finished the three chief parts of the common Christian doctrine. Besides these we have yet to speak of our two Sacraments instituted by Christ, of which also every Christian ought to have at least an ordinary, brief instruction, because without them there can be no Christian; although, alas! hitherto no instruction concerning them has been given" (emphasis added; cf. Theodore G. Tappert, trans. and ed., The Book of Concord: The Confessions of the Evangelical Lutheran Church, (Philadelphia: Fortress Press, 1959), 733).
- ^ John 20:23 Archived 22 November 2022 at the Wayback Machine, and Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 112–3, Part XXVI "The Ministry", paragraph 156.
- ^ Luther's Large Catechism IV, 74–75: "And here you see that Baptism, both in its power and signification, comprehends also the third Sacrament, which has been called repentance, as it is really nothing else than Baptism" (emphasis added; cf. Theodore G. Tappert, trans. and ed., The Book of Concord: The Confessions of the Evangelical Lutheran Church, (Philadelphia: Fortress Press, 1959), 751).
- ^ The Apology of the Augsburg Confession XIII, 3, 4: "If we define the sacraments as rites, which have the command of God and to which the promise of grace has been added, it is easy to determine what the sacraments are, properly speaking. For humanly instituted rites are not sacraments, properly speaking, because human beings do not have the authority to promise grace. Therefore signs instituted without the command of God are not sure signs of grace, even though they perhaps serve to teach or admonish the common folk. Therefore, the sacraments are actually baptism, the Lord’s Supper, and absolution (the sacrament of repentance)" (cf. Tappert, 211). Apology of the Augsburg Confession, Article 13, Of the Number and Use of the Sacraments Archived 21 November 2008 at the Wayback Machine
- ^ Fink, Peter E., S.J., ed. Anointing of the Sick. Alternative Futures for Worship, vol. 7. Collegeville: Liturgical Press, 1987
- ^ Use and Means of Grace, Minneapolis: Augsburg Fortress Press, 1997, 56
- ISBN 9780567290779.
Baptism and eucharist are 'not only badges or tokens of Christian men's profession,' (Anglican and Methodist). ... They are that, but they are also 'certain sure witnesses and effectual signs of grace' (Anglican), or 'certain signs of grace and of God's good will toward us' (Methodist) ... Thereby, they not only 'quicken but also strengthen and confirm our faith.' ... they are 'means of grace,' a point agreed on in other sources by both Anglicans and Methodists. Sacraments are thus seen as being 'from above' That is, they are divine acts directed toward humanity as a way of ultimately sanctifying us.
- ^ See Windsor Statement on Eucharistic Doctrine from the Anglican-Roman Catholic International Consultation Archived 17 October 2018 at the Wayback Machine and Elucidation of the ARCIC Windsor Statement Archived 8 October 2018 at the Wayback Machine. Accessed 15 October 2007.
- ^ "Synthesis, Together to Holiness: 40 Years of Methodist and Roman Catholic Dialogue" (PDF). World Methodist Council. 2010. p. 23. Retrieved 15 May 2016.
- ^ "The Grace Given You in Christ: Catholics and Methodists Reflect Further on the Church (The Seoul Report), Report of the Joint Commission for Dialogue Between the Roman Catholic Church and the World Methodist Council". 2006. Retrieved 15 May 2016.
The idea of a sacrament is ideally suited to holding together internal and external, visible and spiritual, and both Catholics and Methodists have begun to speak of the Church itself in a sacramental way. Christ himself is "the primary sacrament", and, as the company of those who have been incorporated into Christ and nourished by the life-giving Holy Spirit, "the Church may analogously be thought of in a sacramental way." United Methodists and Catholics both proclaim that the church itself is sacramental, because it effects and signifies the presence of Christ in the world of today.
- ^ "Join us in Daily Prayer". Archived from the original on 29 May 2014. Retrieved 21 March 2012.
- ^ Seddon, Philip (1996). "Word and Sacrament". In Bunting, Ian (ed.). Celebrating the Anglican Way. London: Hodder and Stoughton. p. 101.
- ^ Griffith Thomas, W.H. (1963). The Principles of Theology. London: Church Book Room Press. p. 353.
- ^ Seddon, Philip (1996). "Word and Sacrament". In Bunting, Ian (ed.). Celebrating the Anglican Way. London: Hodder and Stoughton. p. 100.
- ^ Article XXVI Archived 29 May 2014 at the Wayback Machine
- ^ "Join us in Daily Prayer, Article XXV". The Church of England. Retrieved 4 January 2020.
- ^ "Join us in Daily Prayer, Article XXVIII". The Church of England. Retrieved 4 January 2020.
- ^ Bates, Hugh (1990). "The Worthy Communicant". In Johnson, Margot (ed.). Thomas Cranmer. Durham (UK): Turnstone Ventures. pp. 106f.
- ^ Nockles, Peter B. (1997). The Oxford Movement in Context. Cambridge (UK): CUP. pp. 228–235.
- ^ a b "Westminster Confession of Faith". Ch. XXVII Sec. 1.
- ^ "Westminster Confession of Faith". Ch. XXVII Sec. 2.
- ^ "Westminster Confession of Faith". Ch. XXVII Sec. 7.
- ISBN 978-0-8189-0413-4.
- ISBN 978-3-8329-2132-3.
- ^ a b Pixton, Paul B. "Sacrament". The Encyclopedia of Mormonism. Brigham Young University. Archived from the original on 10 October 2018. Retrieved 6 July 2014.
- ^ "Sacrament". ChurchofJesusChrist.org. The Church of Jesus Christ of Latter-day Saints. Retrieved 18 April 2020.
- ^ Oaks, Dallin H. "Sacrament Meeting and the Sacrament". ChurchofJesusChrist.org. The Church of Jesus Christ of Latter-day Saints. Retrieved 6 July 2014.
- ^ "The Purpose of Priesthood Ordinances". ChurchofJesusChrist.org. The Church of Jesus Christ of Latter-day Saints. Retrieved 18 April 2020.
- ISBN 9780810861947.
The Community of Christ acknowledges the Book of Mormon and Doctrines and Covenants, but they do not replace the Bible, which now tends to be used exclusively during worship as the church's Scripture. Congregations roughly follow the mainstream churches' Revised Common Lectionary. From the 1960s, doctrinal reassessment took place, and the Community of Christ affirms the doctrine of the Trinity and acknowledges eight sacraments: baptism, confirmation, blessing of children, the Lord's Supper, ordination, marriage, the Evangelist Blessing, and administration to the sick.
- ^ "Archived copy". Archived from the original on 13 October 2009. Retrieved 24 September 2009.
{{cite web}}
: CS1 maint: archived copy as title (link) - ^ Польская национальная католическая церковь Archived 26 March 2012 at the Wayback Machine (in Russian)
- ISBN 978-88-97789-34-5.
- ^ "BBC: Religion and Ethics: Pentecostalism". Bbc.co.uk. 2 July 2009. Retrieved 25 November 2008.
- ^ The Salvation Army: Why does The Salvation Army not baptise or hold communion? Archived 30 September 2008 at the Wayback Machine.
- ^ Grace, Eden (11 December 2003). "Reflection on what Quakers bring to the ecumenical table".
- OCLC 174522651.
See also
External links
- Kennedy, Daniel Joseph (1912). Catholic Encyclopedia. Vol. 13. New York: Robert Appleton Company. . In Herbermann, Charles (ed.).
- Exploring the Sacraments in Anglican Ministry
- The Sacraments in the Orthodox Church