The Threefold Nature of Sacraments: Past, Present, and Future Acts of God21 min read

As Christians, we seek to understand how sacred acts connect us to God’s redemptive plan, a journey that begins with the New Testament (NT) sacraments. I am defining sacraments by requiring a threefold temporal impact: they are rooted in Christ’s past work, offer a present impact (or “present grace,” the unearned act of God in the sacrament), and point toward a future eschatological hope. If they lack any of these, I would exclude them.

However, the present grace manifests in one of three ways, depending on your theology—primary (essential for salvation), secondary (strengthening faith or imparting some non-salvific blessing), or memorial/declarative OR not observed (symbolic proclamation without inherent grace, or not observed in Protestant traditions).

IMPORTANT: I believe secondary grace, which strengthens faith and imparts some blessing without implying salvific necessity, should be the normative expectation for all sacraments across all traditions, as it affirms Christ’s sufficiency in salvaition, while recognizing their spiritual efficacy rather than relegating them to inert rituals.

This framework draws inspiration from Old Testament practices like Passover, which prefigured Christ’s sacrifice, renewed covenant bonds, and anticipated future redemption (Exodus 12:14).

The seven sacraments—Baptism, Confirmation (Chrismation), Eucharist, Penance, Anointing of the Sick and Prayers for Healing, Holy Orders and Ordination, and Matrimony—are recognized by Catholic and Orthodox Churches, with Anglicans partially affirming them. Protestant views differ, often limiting sacraments to Baptism and the Eucharist as ordinances, while others like Confirmation, Penance, and Holy Orders lack observation, and Matrimony and Anointing of the Sick are typically ordinances. In Reformed theology, only Baptism and the Eucharist are sacraments, imparting secondary grace as signs and seals of the covenant of grace (Westminster Confession of Faith [WCF] 27.1). Marriage, while a divine covenant, is not a sacrament in Reformed theology, as it lacks a clear NT mandate as a means of grace (WCF 24.1). For comparative purposes, this analysis treats all seven as sacraments to assess their threefold temporal impacts across traditions, noting denominational distinctions, particularly for Matrimony.

This leads us to ask: Can this structure encompass all sacraments? And how might a Protestant/Reformed perspective address concerns about Christ’s completed work or human mediation, while ensuring secondary grace is expected? To provide a concise overview, the following section presents a summary table, which is elaborated in detail afterward.

1. Summary Table: Sacraments and Their Threefold Temporal Impacts

This table summarizes the seven sacraments recognized by Roman Catholic and Eastern Orthodox Churches (and partially by Anglicans), along with their threefold temporal impacts: a connection to Christ’s past work, a present impact (categorized as primary, secondary, or memorial/declarative OR not observed), and a future eschatological hope. Protestant traditions vary, with Baptism and the Eucharist widely accepted as sacraments or ordinances, while Confirmation, Penance, and Holy Orders often lack observation, and Matrimony and Anointing of the Sick are typically ordinances—but are treated as sacraments here for analysis. Denominations are abbreviated: Cath. (Catholic), Orth. (Orthodox), Ang. (Anglican), Luth. (Lutheran), Ref. (Reformed/Presbyterian).

Sacrament	View of Grace	Denom.	Christ’s Past Work	Grace	Future Hope
Baptism	Primary	Cath., Orth., Luth.	Death, resurrection (Rom 6:3–4)	Regeneration, forgiveness of sins (Acts 2:38)	Resurrection (Rom 6:5)
	Secondary	Ref., Ang.	Death, resurrection (Rom 6:3–4)	Confirms union with Christ, signifies washing of sin (Rom 4:11; 1 Cor 10:1–2)*	Resurrection (Rom 6:5)
	Memorial/Declarative OR Not Observed	Baptist	Death, resurrection (Rom 6:3–4)	Symbolic testimony, often an ordinance, proclaims union with Christ (Matt 28:19; Rom 6:5)	Resurrection (Rom 6:5)
Confirmation	Primary	Cath., Orth., Ang. (High)	Spirit’s anointing (Luke 4:18)	Imparts Holy Spirit (Acts 8:14–17)	Sealing (Rev 7:3)
	Secondary	Ang., Ref.	Spirit’s anointing (Luke 4:18)	Empowers witness (Acts 1:8)	Sealing (Rev 7:3)
	Memorial/Declarative OR Not Observed	Baptist		Not observed as a sacrament
Eucharist	Primary	Cath., Orth., Luth.	Sacrifice (1 Cor 11:23–25)	Real presence, forgiveness (John 6:53–56)	Banquet (Rev 19:9)
	Secondary	Ref., Ang.	Sacrifice (1 Cor 11:23–25)	Spiritual nourishment (1 Cor 10:16–17)	Banquet (Rev 19:9)
	Memorial/Declarative OR Not Observed	Baptist	Sacrifice (1 Cor 11:23–25)	Symbolic remembrance, often an ordinance, proclaims Christ’s death until He comes (Luke 22:19; 1 Cor 11:26)	Banquet (Rev 19:9)
Penance	Primary	Cath., Orth.	Forgiveness (John 20:23)	Restores grace (James 5:16)	Judgment (2 Cor 5:10)
	Secondary	Ang.	Forgiveness (John 20:23)	Assures forgiveness (1 John 1:9)	Judgment (2 Cor 5:10)
	Memorial/Declarative OR Not Observed	Baptist		Not observed as a sacrament
Anointing of the Sick	Primary	Cath., Orth.	Healing (Mark 6:13)	Healing grace (James 5:14–15)	Resurrection (Rev 21:4)
	Secondary	Ang., Pentecostals, Protestants	Healing (Mark 6:13)	Comfort, miraculous healing (James 5:14–15)	Resurrection (Rev 21:4)
	Memorial/Declarative OR Not Observed	Baptist		Prayer for healing, often an ordinance
Holy Orders	Primary	Cath., Orth.	Priesthood (Heb 5:1–4)	Ordains ministry (2 Tim 1:6)	Eternal priesthood (Rev 1:6)
	Secondary	Ang., Protestants	Priesthood (Heb 5:1–4)	Equips for service, imparts anointing for fivefold ministry (1 Tim 4:14, Eph 4:11)	Eternal priesthood (Rev 1:6)
	Memorial/Declarative OR Not Observed	Baptist		Not observed as a sacrament
Matrimony	Primary	Cath., Orth.	Church’s union (Eph 5:25)	Sanctifies marriage (Eph 5:32)	Marriage supper (Rev 19:9)
	Secondary	Ang. (High)	Church’s union (Eph 5:25)	Imparts grace, strengthens bond (Eph 5:25–32; Matt 19:6)**	Marriage supper (Rev 19:9)
	Memorial/Declarative OR Not Observed	Ref., Baptist		Blessed covenant, fosters sanctification (Mal 2:14; Eph 5:25–33)**

^* Baptism (Secondary Grace, Ref.): In Reformed theology, Baptism confirms the covenant of grace (Rom 4:11), signifying washing of sin but not effecting regeneration, which is the Holy Spirit’s work (Titus 3:5).

^** Matrimony (Secondary Grace, Ang. [High]): Only High Church Anglicans view marriage as a sacrament imparting grace, akin to a spiritual confirmation of the bond (Eph 5:25–32). Reformed and Baptist traditions view marriage as a covenant blessed by God but not a sacrament, with spiritual benefits arising from God’s providence (WCF 24.1).

2. The Assumption: Foundation of the Threefold Temporal Impacts

The foundation of a “proper NT sacrament,” in my view, lies in its threefold temporal impacts: it reflects Christ’s historical work in the past, delivers a present grace (whether primary, secondary, or memorial/declarative OR not observed), and anticipates a future eschatological fulfillment. I believe secondary grace—strengthening faith without implying salvific necessity—should be the expected norm for all sacraments, even in traditions that view them as ordinances. Denying secondary grace risks undervaluing their role in sanctification, as seen in some Protestant views of Matrimony or Baptism. This approach allows us to examine the seven sacraments across Catholic, Orthodox, Anglican, and Protestant traditions, even where practices diverge. For Matrimony, Catholic, Orthodox, and High Church Anglican traditions treat it as a sacrament imparting grace, while Reformed and Baptist traditions view it as a divine covenant but not a sacrament, with spiritual benefits stemming from God’s blessing rather than sacramental grace (WCF 24.1). Each sacrament will be explored for its past connection, present action, with scriptural support, and future hope, culminating in a Protestant/Reformed reflection on theological implications.

3. The Seven Sacraments: the Proposed Graces (Impacts)

Below, we examine each sacrament’s connection to Christ’s past work, its present grace, and its future hope, drawing from Scripture and tradition. Each sacrament is then analyzed for its possible threefold impacts across denominational perspectives, emphasizing that secondary grace should be the expected norm.

3.1. Baptism

3.1.1. Threefold Temporal Significance

Baptism unites believers with Christ’s death and resurrection (Romans 6:3–4). In Catholic, Orthodox, and Lutheran traditions, Baptism imparts primary grace, effecting regeneration and forgiveness of sins (Acts 2:38; CCC 1213). In Reformed and Anglican traditions, Baptism is a sacrament that imparts secondary grace, confirming union with Christ and signifying the washing of sin, though not effecting regeneration, which is the Holy Spirit’s work (Romans 4:11; 1 Corinthians 10:1–2; WCF 28.1). In Baptist traditions, Baptism is a memorial/declarative ordinance, symbolizing the believer’s union with Christ and public testimony of faith (Matthew 28:19; Romans 6:5). It anticipates the resurrection of the body (Romans 6:5).

3.1.2. Views of Grace Imparted

• Primary Grace: Catholic, Orthodox, and Lutheran traditions teach that Baptism regenerates and forgives sins (Acts 2:38; CCC 1213).
• Secondary Grace: Reformed and Anglican traditions view Baptism as confirming union with Christ, signifying washing of sin (Romans 4:11; WCF 28.1).
• Memorial/Declarative OR Not Observed: Baptist traditions see Baptism as a symbolic ordinance, proclaiming union with Christ (Matthew 28:19; Romans 6:5). Viewing Baptism without secondary grace may undervalue its role in strengthening faith.

3.2. Confirmation

3.2.1. Threefold Temporal Significance

Confirmation reflects the Spirit’s anointing of Christ (Luke 4:18). In Catholic, Orthodox, and High Church Anglican traditions, it imparts primary grace, bestowing the Holy Spirit to strengthen faith (Acts 8:14–17; CCC 1285). In Reformed and some Anglican traditions, Confirmation is a secondary grace rite, empowering believers for witness, though often not considered a sacrament (Acts 1:8; WCF 27.1). In Baptist traditions, Confirmation is not observed as a sacrament. It anticipates the sealing of believers in eternity (Revelation 7:3) for those who observe it.

3.2.2. Views of Grace Imparted

• Primary Grace: Catholic, Orthodox, and High Church Anglican traditions teach that Confirmation imparts the Holy Spirit (Acts 8:14–17; CCC 1285).
• Secondary Grace: Reformed and some Anglican traditions see it as empowering witness, often not a sacrament (Acts 1:8).
• Memorial/Declarative OR Not Observed: Baptist traditions do not observe Confirmation as a sacrament. Non-observance may overlook potential secondary grace in affirming the Spirit’s work.

3.3. Eucharist

3.3.1. Threefold Temporal Significance

The Eucharist commemorates Christ’s sacrifice (1 Corinthians 11:23–25). In Catholic, Orthodox, and Lutheran traditions, it imparts primary grace, offering Christ’s real presence and forgiveness of sins (John 6:53–56; CCC 1322). In Reformed and Anglican traditions, the Eucharist is a sacrament imparting secondary grace, providing spiritual nourishment through Christ’s presence by faith (1 Corinthians 10:16–17; WCF 29.1). In Baptist traditions, it is a memorial/declarative ordinance, symbolically proclaiming Christ’s death until His return (Luke 22:19; 1 Corinthians 11:26). It anticipates the eschatological banquet (Revelation 19:9).

3.3.2. Views of Grace Imparted

• Primary Grace: Catholic, Orthodox, and Lutheran traditions teach that the Eucharist offers real presence and forgiveness (John 6:53–56; CCC 1322).
• Secondary Grace: Reformed and Anglican traditions view it as spiritual nourishment by faith (1 Corinthians 10:16–17; WCF 29.1).
• Memorial/Declarative OR Not Observed: Baptist traditions see it as a symbolic ordinance, proclaiming Christ’s death (Luke 22:19; 1 Corinthians 11:26). Viewing the Eucharist without secondary grace may undervalue its role in strengthening faith.

3.4. Penance

3.4.1. Threefold Temporal Significance

Penance reflects Christ’s authority to forgive sins (John 20:23). In Catholic and Orthodox traditions, it imparts primary grace, restoring grace through confession and absolution (James 5:16; CCC 1422). In some Anglican traditions, Penance is a secondary grace rite, assuring forgiveness through confession (1 John 1:9). In Reformed and Baptist traditions, Penance is not observed as a sacrament, but forgiveness is sought directly through prayer (1 John 1:9; WCF 15.1). It anticipates final judgment (2 Corinthians 5:10) for those who observe it.

3.4.2. Views of Grace Imparted

• Primary Grace: Catholic and Orthodox traditions teach that Penance restores grace (James 5:16; CCC 1422).
• Secondary Grace: Some Anglican traditions see it as assuring forgiveness (1 John 1:9).
• Memorial/Declarative OR Not Observed: Reformed and Baptist traditions do not observe Penance as a sacrament (WCF 15.1). Non-observance may overlook potential secondary grace in assuring forgiveness.

3.5. Anointing of the Sick

3.5.1. Threefold Temporal Significance

Anointing of the Sick reflects Christ’s healing ministry (Mark 6:13). In Catholic and Orthodox traditions, it imparts primary grace, offering spiritual and physical healing (James 5:14–15; CCC 1499). In Anglican, Pentecostal, and some Protestant traditions, it is a secondary grace rite, providing comfort and miraculous healing through prayer (James 5:14–15). In Baptist traditions, it is not observed as a sacrament, but prayer for healing is an ordinance (Mark 6:13). It anticipates the resurrection, when all tears are wiped away (Revelation 21:4), for those who observe it.

3.5.2. Views of Grace Imparted

• Primary Grace: Catholic and Orthodox traditions teach that it imparts healing grace (James 5:14–15; CCC 1499).
• Secondary Grace: Anglican, Pentecostal, and some Protestant traditions see it as providing comfort and healing (James 5:14–15).
• Memorial/Declarative OR Not Observed: Baptist traditions view it as prayer for healing, not a sacrament (Mark 6:13). Viewing it without secondary grace may undervalue its role in spiritual comfort.

3.6. Holy Orders

3.6.1. Threefold Temporal Significance

Holy Orders reflects Christ’s priesthood (Hebrews 5:1–4). In Catholic and Orthodox traditions, it imparts primary grace, ordaining ministers for sacred service (2 Timothy 1:6; CCC 1536). In Anglican and some Protestant traditions, it is a secondary grace rite, equipping individuals for ministry with an anointing for service (1 Timothy 4:14; Ephesians 4:11). In Reformed and Baptist traditions, it is not observed as a sacrament, but ordination symbolically proclaims Christ’s priesthood (1 Peter 2:9; Revelation 1:6). It anticipates the eternal priesthood of believers (Revelation 1:6) for those who observe it.

3.6.2. Views of Grace Imparted

• Primary Grace: Catholic and Orthodox traditions teach that Holy Orders ordains ministry (2 Timothy 1:6; CCC 1536).
• Secondary Grace: Anglican and some Protestant traditions see it as equipping for service (1 Timothy 4:14; Ephesians 4:11).
• Memorial/Declarative OR Not Observed: Baptist traditions do not observe Holy Orders as a sacrament; Reformed view ordination as non-sacramental (WCF 27.1). Non-observance may overlook potential secondary grace in equipping ministers.

3.7. Matrimony

3.7.1. Threefold Temporal Significance

Matrimony reflects Christ’s covenantal union with His Church (Ephesians 5:25–32). In Catholic and Orthodox traditions, marriage is a sacrament imparting secondary grace that sanctifies the marital union, strengthens the couple’s vocation, and forms an indissoluble bond (Ephesians 5:32; Matthew 19:6; CCC 1615; Kallistos Ware, The Orthodox Church). In High Church Anglicanism, marriage is a sacrament imparting secondary grace, fostering spiritual growth and blessing the couple’s bond to reflect Christ’s love (Ephesians 5:25–33).

In Reformed and Low Church Anglican traditions, marriage is a divine institution and covenant (Genesis 2:24; Malachi 2:14) but not a sacrament, as it lacks a clear New Testament mandate as a means of grace (WCF 24.1, 27.1). Its spiritual benefits—mutual sanctification, love, and fidelity—stem from God’s providential blessing within the covenant, not a sacramental act, enabling spouses to reflect Christ’s love for His Church (Ephesians 5:33; 1 Peter 3:7). In Baptist traditions, marriage is a blessed ordinance, not a sacrament, serving as a declaratory act that proclaims Christ’s love for His Church and anticipates the marriage supper of the Lamb (Genesis 2:24; Revelation 19:7–9). It carries no direct spiritual impartation but reflects God’s design through obedience and fidelity.

3.7.2. Views of Grace Imparted

• Primary Grace: No mainstream Christian denomination associates marriage with salvific grace, as its role is not tied to justification or salvation but to sanctification and covenantal fidelity (CCC 1615; WCF 24.1).
• Secondary Grace:
  • Catholic and Orthodox Traditions: Marriage is a sacrament imparting secondary (non-salvific) grace, sanctifying the marital union, strengthening the couple’s vocation, and forming an indissoluble bond (Ephesians 5:32; Matthew 19:6; CCC 1615; Kallistos Ware, The Orthodox Church).
  • High Church Anglican and Reformed/Low Church Anglican Traditions: Marriage is a sacrament (High Church Anglican) or divine institution (Reformed/Low Church Anglican) imparting secondary (non-salvific) spiritual benefits, fostering spiritual growth and mutual sanctification through God’s blessing, either sacramentally (High Church) or providentially (Reformed/Low Church) (Ephesians 5:25–33; Genesis 2:24; Malachi 2:14; WCF 24.1, 27.1; 1 Peter 3:7).
• Memorial/Declarative or No Observance: In Baptist traditions, marriage is a blessed ordinance, not a sacrament, serving as a declaratory act with no direct spiritual impartation. It proclaims Christ’s love for His Church and anticipates the marriage supper of the Lamb (Genesis 2:24; Revelation 19:7–9; Sproul, Faith Alone).

4. Protestant/Reformed Concerns: The Sufficiency of Christ’s Work

The threefold temporal impacts of sacraments—rooted in Christ’s past work, imparting a grace, and pointing to future hope—offer a rich framework. However, from a Protestant/Reformed perspective, rooted in sola gratia (grace alone) and sola fide (faith alone), tensions arise with both primary grace views and overly low views of ordinances. I believe secondary grace should be the expectation for all sacraments and ordinances, ensuring their spiritual efficacy without compromising Christ’s sufficiency.

4.1. The Sufficiency of Christ’s Work

Reformed theology holds that Christ’s death and resurrection fully accomplish salvation (Hebrews 10:10–14). Primary grace views, like Baptism as regeneration (Acts 2:38) or Eucharist as real presence (John 6:53–56), may suggest Christ’s work needs supplementation, challenging faith alone. Conversely, Reformed theology’s denial of secondary grace for ordinances like Matrimony, or even Baptism and Eucharist when viewed as mere symbols by some, risks a diminished view of their role in sanctification. Secondary grace, as in Reformed views of Baptism (Romans 4:11), strengthens faith without implying salvific necessity. Matrimony, while a covenant (Malachi 2:14), is not a sacrament in Reformed theology (WCF 24.1, 27.1), but its spiritual benefits—mutual sanctification and testimony to Christ’s love (Ephesians 5:25–33)—should be seen as secondary grace to fully honor its divine institution.

4.2. Priestly Powers and Mediation

Sacraments like Penance and Holy Orders, reliant on priests (John 20:23; 2 Timothy 1:6), raise concerns about human mediation. Reformed theology asserts Christ alone is the mediator (1 Timothy 2:5), with the priesthood of all believers (1 Peter 2:9) negating a special priestly class, avoiding elevation of human agents. Even here, secondary grace could be expected in non-sacramental rites to affirm God’s work through community.

4.3. The Danger of a Works-Based Theology

Reformed theology expresses concern that sacraments imbued with primary grace, as in Catholic and Orthodox traditions, risk fostering a works-based theology, metaphorically described as a “scrum of men.” This phrase, drawing from a rugby scrum—a crowded, chaotic struggle—refers to human actions, like sacramental rites or penance, obscuring Christ’s finished work received through faith alone (Galatians 3:1–3). For example, Penance’s acts of satisfaction (James 5:16) or Holy Orders’ hierarchical roles (2 Timothy 1:6) might suggest human efforts contribute to salvation, challenging justification by faith alone (WCF 11.1). Reformed theology avoids this by limiting sacraments to Baptism and the Eucharist, but secondary grace ensures these remain faith-strengthening without works-based implications.

4.4. A Balanced Reformed View

Reformed theology values Baptism and Eucharist as divinely instituted, imparting secondary grace to strengthen faith (1 Corinthians 10:16–17). However, other rites, including Matrimony, lack a clear NT mandate for sacramental status (WCF 24.1). I believe Reformed theology often holds too low a view of Matrimony, Baptism, Eucharist, or any ordinance by denying secondary grace, diminishing their role in sanctification. Marriage, as a covenant (Malachi 2:14), fosters sanctification through mutual love (Ephesians 5:25–33) and should be seen as imparting secondary grace, even as an ordinance. This upholds Christ’s sufficiency while affirming the spiritual efficacy of all sacred acts.

5. Conclusion

The threefold temporal impacts of sacraments connect believers to Christ’s past work, offer a grace, and anticipate future hope. I believe secondary grace should be the expectation for all sacraments and ordinances, ensuring their role in strengthening faith across all traditions. While Catholic, Orthodox, and High Church Anglican traditions emphasize primary or secondary grace for Matrimony, Protestant/Reformed views prioritize its role as a blessed covenant.

However, Reformed theology may undervalue Matrimony, Baptism, Eucharist, or other ordinances by denying secondary grace, limiting their spiritual significance. As we engage these acts, may we trust in Christ’s finished work, expect secondary grace, and await His return.

6. Notes for Readers

• Denominational Nuance: Anglican views vary; High Church aligns with Catholic/Orthodox, Low Church with Reformed. Baptists favor ordinances.
• Scriptural Grounding: Citations are illustrative; Catholic/Orthodox draw on Tradition for some sacraments.

7. Bibliography

• Armstrong, John H., ed. 2007. Understanding Four Views on Baptism. Counterpoints: Church Life. Grand Rapids, MI: Zondervan. Presents Baptist, Reformed, Lutheran, and Church of Christ views on baptism, with critique and response.
• Armstrong, John H., ed. 2007. Understanding Four Views on the Lord’s Supper. Counterpoints: Church Life. Grand Rapids, MI: Zondervan. Includes Baptist, Reformed, Lutheran, and Roman Catholic perspectives on the Lord’s Supper.
• Catholic Church. 1994. Catechism of the Catholic Church. Vatican City: Libreria Editrice Vaticana. Cited for sacramental theology (e.g., CCC 1615).
• Cross, F. L., and E. A. Livingstone, eds. 2005. The Oxford Dictionary of the Christian Church. 3rd ed. Oxford: Oxford University Press. For denominational nuances (Catholic, Orthodox, Anglican).
• Horton, Michael. 2011. The Christian Faith: A Systematic Theology for Pilgrims on the Way. Grand Rapids, MI: Zondervan. For Reformed perspectives on sacraments and grace.
• Kallistos (Ware), Bishop. 1993. The Orthodox Church. New ed. London: Penguin Books. For Orthodox views on the Holy Mysteries, including marriage.
• Luther, Martin. 1520. The Babylonian Captivity of the Church. In Luther’s Works, vol. 36, edited by Abdel Ross Wentz, 11–126. Philadelphia: Fortress Press, 1959. For Lutheran sacramental theology.
• Schaff, Philip, ed. 1889. The Creeds of Christendom. Vol. 3, The Evangelical Protestant Creeds. New York: Harper & Brothers. Includes the Westminster Confession of Faith (WCF 24.1, 27.1).
• Schmemann, Alexander. 1973. For the Life of the World: Sacraments and Orthodoxy. Crestwood, NY: St. Vladimir’s Seminary Press. For Orthodox sacramental theology.
• Sproul, R. C. 1996. Faith Alone: The Evangelical Doctrine of Justification. Grand Rapids, MI: Baker Books. For Reformed and evangelical concerns about works-based theology and ordinances.
• Vander Zee, Leonard J. 2004. Christ, Baptism and the Lord’s Supper: Recovering the Sacraments for Evangelical Worship. Downers Grove, IL: InterVarsity Press. Explores baptism and the Lord’s Supper from an evangelical perspective, with insights applicable to marriage as a divine institution.
• Williams, Rowan. 2015. Being Christian: Baptism, Bible, Eucharist, Prayer. Grand Rapids, MI: Eerdmans. For Anglican perspectives on sacraments.