Again under the indirect influence of Islam on the radical reformation...

Again under the indirect influence of Islam on the radical reformation, some of the modern denominations issuing from it today reject the use of alcoholic wine, and replace it with non-alcoholic grape juice or even water. An ordinance or footwashing to precede the supper is an issue of controversy in the radical reform. This however seems to be the result of a literal interpretation of John 14 rather than an influence of Islam.

Finally, in the same quarters there are controversies over the use of a single cup or individual cups in the Lord’s supper. Although the Reformation Churches traditionally accept only the first two sacraments, something of the sacramental character has remained with the others as well. In those churches having an episcopal system, a bishop is needed for ordination.

In nearly all churches it is the practice for an ordained clergyman to perform marriages, and marriage by individual contract is not recognized as marriage in Christianity. Even the Quakers, who reject all traditional forms and sacraments, perform marriages in public meeting.

Baptism and the blessing of the bread and wine are performed by an ordained clergyman, even when the sacramental character of the rites is denied and the ordination of the clergyman is based merely upon the democratic election and blessing given by the congregation. Confirmation is still practiced by the churches which perform infant baptism. Even confession and the last rites of unction are becoming popular in Reformation Churches that used to consider them uniquely Catholic.

There is nothing in Islam which compares with the sacraments or the practices in free Christianity derived from them. From an Islamic point of view, the sacraments function primarily to establish the authority of the Church and its power over the fate of the people. Sacraments are essentially non-Islamic in form, function, meaning, and antecedents. The only point of contact is the tenuous Jewish root for baptism.

The New Testament describes the transfer of Jewish proselyte baptism by immersion into a Christian rite expressing acceptance of Jesus as the Messiah. There is thus an historical connection with the Jewish purity rites. However, non-Jewish and non-Scriptural sources for baptism are much more visible, and baptism is a poor vehicle to try to get Christians to understand ablutions and the purity code of Islam.