In keeping with its prevailing self-identity as a via media or "middle path" of Western Christianity, Anglican sacramental theology expresses elements in keeping with its status as a church in the catholic tradition and a church of the Reformation. With respect to sacramental theology the Catholic tradition is perhaps most strongly asserted in the importance Anglicanism places on the sacraments as a means of grace, sanctification and forgiveness as expressed in the church's liturgy.
When the Thirty-Nine Articles were accepted by Anglicans generally as a norm for Anglican teaching, they recognised two sacraments only – Baptism and the Eucharist – as having been ordained by Christ ("sacraments of the Gospel") as Article XXV of the Thirty-Nine Articles describes them) and as necessary for salvation. The status of the Articles today varies from province to province: Canon A5 of the Church of England defines them as a source for Anglican doctrine. Peter Toon names ten provinces as having retained them. He goes on to suggest that they have become "one strategic lens of a multi-lens telescope through which to view tradition and approach Scripture".
Five other acts are regarded variously as full sacraments by Anglo-Catholics or as "sacramental rites" by Evangelicals with varied opinions among broad church and liberal Anglicans. Article XXV of the Thirty-Nine Articles states that these five "are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God."
According to the Thirty-Nine Articles, the seven are divided as follows:
A wider range of opinions about the 'effectiveness of the sacraments is found among Anglicans than in the Roman Catholic Church: some hold to a more Catholic view maintaining that the sacraments function "as a result of the act performed" (ex opere operato); others emphasise strongly the need for worthy reception and faith".
Characteristics of sacraments
As defined by the 16th-century Anglican divine Richard Hooker, the sacraments are "visible signs of invisible grace". However, their "efficacy resteth obscure to our understanding, except we search somewhat more distinctly what grace in particular that is whereunto they are referred and what manner of operation they have towards it". They thus serve to convey sanctification on the individual participating in the sacramental action, but Hooker expressly warns that "all receive not the grace of God which receive the sacraments of his grace".
To be considered a valid sacrament both the appropriate form and matter must be present and duly used. Form is the specific verbal and physical liturgical action associated with the sacrament while the matter refers to the essential material objects used (e.g. water in Baptism; bread and wine in the Eucharist, etc.). This in itself is not sufficient to ensure the validity: there must also be the right intention on the part of the minister and, when the sacrament is ministered to an adult, the minimal requirement is that the recipient must not place an obstacle in the way of the grace to be received.