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2nd Sunday in Lent - February 17, 2008 - St.
Christopher’s Episcopal Church Rites of Spiritual Growth Our Book of Common Prayer sits at the top of the heap of Anglican contributions to Christendom. It is a masterpiece of devotion, spirituality and worship, second only to the Bible itself, to which it constantly points. But I well remember when Karisse and I were houseguests of Embassy people in Ecuador who were Episcopalians. They took us to a small chapel set up in the back of the Diocesan Center where an old priest came in and said the service in an almost perfunctory way. Though they tried to steer me through the Prayer Book, I was so totally lost that many years later when I returned to an Episcopal service I did not at once see the connection! Though the Prayer Book is such a powerful tool for Christian living, until you dig beneath the surface it may very well be merely confusing. Jesus is always inviting us to dig beneath the surface. The pastor of one of the first really big mega-churches, Willowcreek Community Church near Chicago, recently resigned. He concluded that they had made a lot of Christians over the years, but very few disciples. Becoming a Christian happens by faith and the waters of baptism. Discipleship requires that one move deeper, to learn, to be challenge, and finally to be transformed by the Gospel. One of the obstacles in this process for many American Christians is the often ironclad yet shallow theological systems of the first stages of Christian growth. Going deeper seems to cost us that certainty. Consequently, the process is never guaranteed, so throughout the ages the Church has devised rites to keep us within the bounds of those teachings that time has proven to be true to the person and teaching of Jesus Christ. These rites express some of the deeper mysteries of the faith, that, to the disciple who will only be satisfied with deeper things, the Church is glad to share. The kingpin of them is Confirmation. Jesus did not “confirm” anyone and neither did the Apostles. Confirmation arose in the first centuries of the Church in response to a pastoral need. When Christianity was illegal preparation for baptism was often long and arduous. Only the Bishop baptized, and that only at the Great Easter Vigil. The rite contained three parts: Water in the name of the Trinity, oil as sacrament of the Holy Spirit, and the laying on of apostolic hands. The laying on of hands contained two symbols: The Bishop officially included the individual in the church established by Jesus through His apostles of whom the Bishop is the representative, and he commissioned the person for Christian service. After Constantine made Christianity legal everyone wanted to join the Emperor’s religion. Baptisms were so numerous that the Bishops began delegating them to the local priests. The priests did the water and oil parts, and when the convert had a chance to stand before a bishop he received the laying on of apostolic hands. In the case of babies, the separation provided time for the child to mature into an understanding of baptism that he or she could publicly claim. Here is where the rite of Confirmation came into being. It is the completion of the apostolic baptismal rite, by which a person is recognized as a member of the body of Christ and commissioned for Christian service. And separated as it stands from baptism, it has come to be a public and mature statement of faith by which a person commits him or herself to deeper spiritual growth. This rite sets in place three all-important elements: 1) The preparation for Confirmation requires the teaching of the essential truths of our faith. The Outline of the Faith, or Catechism, is provided on p. 845 (Sp. 737) to guide your formation. 2) The laying on of apostolic hands before the whole congregation puts the onus on the confirmand: It is now time for them to step up to the plate to Christian action. 3) Finally, the Bishop slaps you gently on the cheek. When a baby is born the doctor slaps the newborn to get them to cry. The Holy Spirit, given in baptism, perhaps when the child was young, has in a way lay dormant. The slap is a reminder to “quicken” or “awaken” the Spirit. But even after Confirmation we often experience a call to deeper spiritual living. Often such a call comes in relation to a special task or ministry that one feels drawn to, that does not require one to be ordained. In these situations it is entirely appropriate to seek the rite of Commitment to Christian Service. If done by your priest on a Sunday morning it follows the form on p. 420 (Sp. 342.) If done during a Confirmation service the Bishop prays for you in a special way. But again, this church is the church of personal responsibility—you come seeking it. Sometimes the call arises from an awareness of patterns of sinful living in which one feels trapped. Confession occurs in the Eucharistic Celebration every normal Sunday, and each of you should be confessing your own sins directly to God during the week. But perhaps you need help—you do not truly feel forgiven; the uneasiness of heart does not go away, the guilty conscience still drives you to unhealthy behavior. Then you have the option of the Rite of Reconciliation of a Penitent. This rite, found on p. 447 (Sp. 396) in the BCP, is our version of “Confession.” We will explore it in more detail in a future sermon. This rite is a way of getting set on the right course again when you know you’ve strayed. It has as its core experience the most poignant truth of our spiritual growth: We grow by death and resurrection, as St. Paul says in Romans 6:11: “Count yourselves dead to sin but alive to God in Christ Jesus.” Again, this church is the church of personal responsibility—you come seeking it. There is one more rite that has deep implications, Ministration to the Sick (p. 453, Sp. 374.) All of us are sick somehow, somewhere, in body, soul or spirit. This is every Christian’s rite. The process of the rite itself is rather direct, introductory prayers, and the option of lessons relating to healing, confession of sins and absolution, and the anointing and laying on of hands. This laying on of hands is not the Bishop’s in Confirmation, it is that of the priest, who is the local sacramental presence of Christ and symbol of the Church. Jesus, who in His earthly ministry had such a powerful healing ministry, comes once again to heal on whatever level is necessary. Jesus said in John 14:12: “I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father.” This rite is beneficial to the one who is prayed for—we believe that healing ALWAYS takes place, even though we might not witness it. But it is also beneficial to the one who prays, for they are engaged in restoring, reconciling and healing—signs of the Kingdom of God come near. Christianity is not just about a ticket to heaven. If all you are interested in is eternal fire insurance you don’t want faith in Jesus Christ. Jesus sent His disciples out to make disciples. Spiritual growth is not a choice—it is a command. Our Book of Common Prayer is a Bible-based and fully equipped manual for spiritual growth. Fr. Paul Moore+
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