Mennonite Weekly Review

We found ourselves in an interesting discussion in our congregation recently. We are rethinking our church organization, and that raises many questions.

Esau

How do we collectively refer to the various events in the life of the church, including baptism, communion, marriage and ordination? Are these rituals, ordinances, sacraments, or — as the Confession of Faith in a Mennonite Perspective suggests — signs?

One esteemed member of the congregation strongly objected to the use of the word “rituals,” presumably because of its high- church connotations and the concern that it might suggest a means of grace is enacted in the act itself.

Rituals, we suppose, are what religions do outside of personal relationships and meaning or intention on the part of those involved. God desires a commitment of the heart, mind and soul. Rituals don’t do that for us.

In that context, it is interesting that the Mennonite Minister’s Manual uses the word “ritual” extensively as the collective term for these rites. In a section on “Worship and Ritual” it suggests that “rituals in worship offer three gifts to the people of God”:

1. They offer a secure framework of order and stability in which something new occurs.

2. They establish bonds of love and unity among the people of God.

3. They create a vision of God’s new future and empower people to live with courage and joy as they anticipate the fulfillment of God’s reign.

A second choice is the word “sacrament.” This is the word of choice for Catholics. The Catholic catechism lists seven sacraments: baptism, confirmation, Eucharist, penance and reconciliation, anointing of the sick, holy orders and matrimony.

Mennonite objections to “sacrament” are similar to our reservations about “ritual.” In addition, we do not accept the Catholic notion of ex opere operato — that the sacrament is effective in and of itself, without taking into account the life and intention of the giver or the recipient.