The Reformed Episcopal Church

The Reformed Episcopal Church identifies the Lord's Supper and baptism as sacraments, as means of grace. However, the church denies the efficacy of a sacrament unless the recipient accepts the sacrament in faith. They also understand the sacraments as God's covenantal acts in the midst of God's holy community, the church. This view encourages frequent observance of the Lord's Supper.

The Reformed Episcopal Church reflects the sacramental views of the great evangelical Anglican heritage. The church calls the special rites of baptism and the Lord's Supper sacraments, in accordance with what is called the Gospel sacraments in the Articles of Religion. These sacraments involve physical elements set apart for sacred purposes. They are not simply ordinances, or commandments, to be performed as ends in and of themselves. They are means of grace. They are outward signs of inward graces. They are signs and seals, not simply signs. As seals of God's covenant, they combine with the Word of God to convey grace. The grace of God is applied through Christ's presence. The Reformed Episcopal Church stresses the real presence of Christ in the faithful reception of bread and wine. The church upholds the real presence of Christ with reference to Holy Communion; in no sense would it advocate a real absence. Yet, it rejects the notion of Christ's physical presence in the elements themselves, what has been called transubstantiation (or a change of substance). It therefore defines presence in a spiritual sense. In general, it embraces what has been called a receptionist view of the presence of Christ. Receptionism denies that Christ is present apart from the reception of the elements in faith. It affirms the importance of belief for the sacrament to be effectual. In the server's actual words of administration of the elements, "?Take this bread in remembrance that Christ died for thee and feed on him in the heart by faith with thanksgiving.?" As opposed to the medieval conviction that Christ is automatically conveyed to the recipient irrespective of true faith, what has been called automatic grace, the church emphasizes the presence of Christ in relationship to faithful reception. It rejects a magical or mechanical view of the sacraments. Generally, Reformed Episcopalians advocate one of two views of receptionism. One view believes that Christ is mystically received by faith upon the actual ingestion of the sacramental elements. The other maintains that the virtue of Christ is applied when Holy Communion is received in faith. As the Reformed Episcopal Church has rediscovered its Anglican heritage in the last ten years, however, other conceptions of the presence of Christ have appeared. Some churches have been influenced by John Calvin's (Eastern Orthodox) idea of mystical ascendancy into heaven at the sursum corda, the versicle said at every Communion which means, "?Lift up your hearts,?" to which the congregation responds, "?We lift them up unto the Lord.?" Christ is near because the people of God mystically draw near to him. This is based on Hebrews 10:19–25. In this passage, the writer exhorts the people of God to "?draw near?" (v. 22) into the heavenly temple (v. 19) by "?not forsaking the assembling of themselves together?" (v. 25). The author therefore understood that divine worship ushers the congregation into the special presence of the Christ seated at the right hand of God. The Lord of heaven and earth is at the head of the Table not because he has come down to the Table, but because the people of God have risen to his presence in heaven. In addition to these conceptions of Christ at the Holy Supper, many in the Reformed Episcopal Church would be simply content with a mystical understanding of Christ's presence. They affirm the presence in some sense that cannot be rationally comprehended. At the same time, they reject transubstantiation and they stress the importance of faith for the sacraments to be effectual. The gospel sacraments of baptism and Communion are very much a part of the life of the Reformed Episcopal Church. They are understood as covenantal acts performed by God in the midst of the people of God. Under the influence of the rich reformational theology of the biblical covenant, the sacraments are understood as involved in God's initiation of a covenant union between God, the recipient, and the people of God. As such, the sacraments are normally performed in actual worship services. They are not privately administered, except in rare occasions when the recipient is ill or providentially unable to attend the divine worship service. The dynamic covenantal role of the sacraments means they are not neglected. Baptism is performed in a worship service as soon as possible after a conversion or the birth of an infant. The family and sponsors in the case of infant baptism take a serious view of their responsibilities. The covenant child is to be raised in the nurture and admonition of the Lord. The covenantal community of God is involved. The clergy have a responsibility to catechize children and all those who are young in the Lord. The parents and sponsors share in accountability to assure that covenant children are trained in the faith. Normally in the Reformed Episcopal Church, young faith is confirmed when it comes to maturity. The bishop confirms in the midst of the congregation during a Communion service. The bishop represents the one, holy, catholic, apostolic church as the bishop lays on hands to receive the confirmed into the catholic (universal and historic) faith. What has been done on a local level at baptism is applied in the universal and historical spheres by the bishop. Confirmation is usually the occasion for first Communion. In the Reformed Episcopal Church, however, confirmation is not required before Communion. This practice is a result of an emphasis that goes back to the beginning of the Reformed Episcopal Church. Bishop David Cummins, the founding bishop, wanted to stress strongly the catholicity of the Christian faith. He strongly resisted any practice of exclusivity. Consequently, he acknowledged baptism and faith as the only requirements for Holy Communion. This resulted in the famous invitation, which is required to be said at every Lord's Supper, "?Our fellow Christians of other branches of Christ's Church and all who love our Divine Lord and Savior Jesus Christ in sincerity, are affectionately invited to the Lord's Table.?" As a result of this evangelical catholicity, the Reformed Episcopal Church has always opened its Communion to other Christians. Also, within the last decade many Reformed Episcopal parishes have allowed young baptized children (not infants) to come the Lord's Table on the same basis. Finally, the understanding of the sacraments as God's covenantal acts in the midst of God's holy community has encouraged frequent observance of the Lord's Supper. Holy Communion is mandated on the first Sunday of the month. It is always served at major denominational meetings. In addition, many parishes have returned to the New Testament practice of weekly Communion. In conclusion, the rich biblical and evangelical heritage of the Reformed Episcopal Church has enabled it to enjoy the sacred rites of the historic Christian faith which continue in history back to the Holy Scripture. The church moves forward by constantly moving back to the Law, the Prophets and the Gospels.