Be it resolved that should the 2003 budget need revision, the Officers of General Synod shall appoint one member of the Council of General Synod from each Ecclesiastical Province to meet with the Management Team and a member of the Financial Management and Development Committee, chaired by the Prolocutor, to propose changes to the Officers for a decision which shall be reported to the May 2003 meeting of the Council. CARRIED #45-11-02
The Rev. Canon Alyson Barnett-Cowan presented the report of the Anglican Lutheran Joint Commission.
That the Council of General Synod adopt the "Guidelines for Anglican and Lutheran Clergy Serving Term Appointments in Each Other's Churches" and request appropriate bodies to implement them. CARRIED #16-05-02
Note: "appropriate bodies" would include the bishops, dioceses, chancellors, human resources personnel, the pension departments of both churches and theological colleges.
Guidelines for Anglican and Lutheran Priests and Pastors
Serving Term Appointments in Each Other's Churches
When a term appointment is contemplated the following process shall be followed with the Terms of Appointment defined:
Only clergy in good standing with their own church are eligible for term appointments.
When a term appointment of priest or pastor to a congregation of the other church is contemplated, it must have the approval of both bishops concerned. The initiative may come from an ordained person, the local ministry setting, or the bishop.
1. If priest or pastor wishes to be available for a term appointment in the other church, that person should contact his/her own bishop who then consults with the counterpart bishop.
2. If the initiative is from the congregation or other ministry setting, the responsible persons contact their own bishop, who then consults with the counterpart bishop.
3. If the bishop of a synod/diocese wishes to appoint a pastor/priest of the other church, that bishop contacts the appropriate bishop of the other church.
4. A full curriculum vitae of ministry and ordination history shall be provided to the receiving bishop.
5. A police letter of record and a child abuse registry check shall be provided to the receiving bishop.
6. The receiving bishop issues a letter of appointment setting out the terms of the appointment.
7. The appointment shall be marked liturgically as soon as possible to the beginning date of the term using appropriate forms, e.g. "Installation of a Pastor" or "Celebration of a New Ministry", and adapting as necessary for the circumstances.
Terms of Appointment
Terms of appointment shall include:
1. Length of the term
2. Remuneration, including housing, travel, pension and benefits
3. Salary/stipend shall be according to the scale of the receiving synod/diocese. The salary source is responsible for provision of housing or an allowance in lieu thereof, and travel reimbursement, both according to the scale of the receiving church.
4. Pension, Long Term Disability and Continuing Education contributions will be paid into the plan(s) of the originating church. Other benefits (e.g. group health) will normally be according to the plan(s) of the receiving church but may be negotiated between the two bodies, as these plans vary from one synod/diocese to another.
5. Vacation, days off, educational leave and sabbatical leave shall be in accordance with the policy of the receiving church.
6. Provision for review after one year under the polity and practice of the receiving diocese/synod.
1. All persons appointed under this guideline are subject to the discipline of the receiving church and shall be required to comply with all applicable regulations in effect in that church, including canons/constitutions, policies and guidelines. If matters of discipline arise the receiving bishop shall not institute proceedings until notice has been given to the bishop of the sending church and that bishop has given consent for proceedings to be instituted. The sending bishop shall either give consent or institute proceedings in the sending church. Deposition/removal from roster may only be imposed by the sending church.
2. Process for early termination will be according to the regulations in force in the receiving church, with a report made to the originating church. Consultation between the two bishops is encouraged throughout such a process.
1. The receiving bishop shall appoint a mentor to assist the clergy person in acquiring a working knowledge of the polity and practice of the receiving church, and to be available as a resource during the course of the term.
2. Items to be included in orientation shall include at least (as appropriate):
a. Constitutions/canons of congregation, synod/diocese and national church
b. ELCIC Statement on Sacramental Practices
c. Any guidelines presently in effect in the synod/diocese and national church
d. Conduct of worship and pastoral care in that church
e. Introduction to the theological emphases of the receiving church
3. The mentor shall conduct an exit interview at the end of the term and ensure that appropriate parish records have been kept.
Handbook of General Synod Canon XVIII on Discipline
The Rev. Canon Alyson Barnett-Cowan presented the report of the Anglican Lutheran Joint Commission.
That the Council of General Synod adopt the "Guidelines for Common Worship" and request appropriate bodies to implement them. CARRIED #17-05-02
Guidelines for Common Worship
for Lutherans and Anglicans in Canada
In July, 2001, the Evangelical Lutheran Church in Canada and the Anglican Church of Canada signed the Waterloo Declaration establishing a relationship of full communion between them. These guidelines have been prepared by the Joint Anglican Lutheran Commission of Canada to assist those who are preparing for occasions when Lutherans and Anglicans are worshipping together in this new relationship of full communion.
Principles of Common Planning
As both of our churches are rooted in the liturgical heritage of the West and in the Reformation, and are active participants in the liturgical movement, there is a great deal which we have in common in our present worship patterns. We both stress the centrality of both Word and Sacrament. There is a common shape to our eucharistic liturgies. We both use the Revised Common Lectionary. Nevertheless, we do have different traditions, and it will be important for worship planners to be sensitive to these differences. What is comfortable and familiar to one community may feel uncomfortable and unfamiliar to another.
It is important that a spirit of graciousness and mutuality mark the planning of shared worship. Planning should take place well in advance and should include both lay and ordained leadership from both churches. Ample time should be given to build community in the group so that people are comfortable naming their concerns and seeking to understand the tradition of the other. Similarly, resources prepared for the congregation should enable everyone to feel at home in the liturgy. A spirit of hospitality should prevail.
Proclamation of the Word of God is at the heart of our full communion. Ample opportunity to read, sing, preach and hear the Gospel should be included in every experience of shared worship. Proclamation through preaching on biblical texts shall be central.
According to the definition of full communion "communicant members of each church [are] able freely to communicate at the altar of the other, and there [is] freedom of ordained ministers to officiate sacramentally in either church." (1) There is also "freedom to use each other's liturgies (2) ", subject to normal approval processes in each church. Thus, from now on, there is general approval of both churches for the standard worship books of each to be used in the other (Book of Common Prayer, Book of Alternative Services and Supplementary Eucharistic Prayers; Lutheran Book of Worship and With One Voice. Each church will consult with the other before authorizing future standard liturgical texts.
In the Anglican Church of Canada, standard texts which will be used for the whole church are normally prepared by the Faith, Worship and Ministry Committee, vetted by the House of Bishops, and brought to the General Synod for approval. Eucharistic liturgies used on particular occasions would need approval from the diocesan bishop, but even texts approved by the General Synod need to be authorized by the diocesan bishop for use in that diocese. Thus, while there is general approval for the ELCIC standard worship books, in Anglican practice the diocesan bishop reserves the right of approval in their diocese. In the ELCIC, the national church has responsibility for developing the worship life of the church, providing or recommending service books and other material for congregational and personal use, while pastors have primary responsibility for liturgy at the local level.
There will be several different contexts for this joint worship. There will be local, regional, or national services which are held in common. There will be special occasions when one congregation hosts another, and there will be some congregations in which Lutherans and Anglicans worship together all the time ('shared ministries'). Each of these situations raises particular questions for worship planners. Suggestions for these contexts, and for particular kinds of rites (services of word and prayer, Eucharist, Baptism, and the renewal of baptismal vows) are given below.
Contexts and Occasions
A. In a parish context
There are many occasions in the year when common worship in a parish setting may be appropriate. At the parish level, one congregation may invite another to join them for worship at any time. The Week of Prayer for Christian Unity has already become a traditional opportunity, but there are many others. Congregations may celebrate some of the Holy Week liturgies together. They may share in Advent or Lent mid-week services and in Advent or Christmas carol services. They may jointly celebrate All Saints' Day, with its emphasis on one communion and fellowship in the Body of Christ. In some places they share all or part of the Easter Vigil, the ancient Easter Eve liturgy of light, word, baptism, and eucharist. Some congregations may worship together when one of them is without its usual leadership, for instance during the summer or holiday season. Sometimes the opportunity is suggested by the visit of a delegation from another church or country. Worship together may also take place in situations of pastoral care, when members of the two churches are to be married, or at the funeral of a member of one congregation whose spouse belongs to another. Sometimes, in isolated areas, the ordained leader of one church may provide such ministry for members of the other.
When a congregation of one tradition invites a congregation of the other tradition to worship, normally the liturgy of the host church shall be used. Leaders from both congregations shall participate as an expression of mutuality and full communion.
B. Special Joint Worship
During conferences, study days, and special celebrations involving members of both churches, worship together is encouraged as a sign of full communion.
At regional worship events or special joint worship services, planners shall take great care to adapt existing liturgies in a way that reflects the common structure of the eucharist and also respects the integrity and sensibilities of each tradition. The service used in Waterloo on July 2001, "A Celebration of Full Communion for Anglicans and Lutherans", is commended as a model for such a joint service.
C. Shared Ministries
In shared ministries, where Lutherans and Anglicans form one congregation or share a minister, there will be agreement between the two bishops as to which liturgies are normally permitted. New liturgies that may be developed shall reflect the common structure of the eucharist and the integrity and sensibilities of each tradition and are subject to the approval of the diocesan and synodical bishop as required. Further guidelines may be developed for such situations by the Joint Commission.
Roles of Leadership
When Anglicans and Lutherans worship together:
All services should have full active participation of a variety of ministers, lay and ordained. All should vest according to their own tradition.
Ministers shall exercise their liturgical function according to the rubrics of the liturgy being used. When there is a joint liturgy, ministers from each tradition shall exercise their ministries according to the role they have in their own tradition.
There shall be one presider, who at eucharistic services must be an ordained pastor, priest or bishop. Normally the preacher will be from the other tradition.
When bishops of both churches are present, it is only appropriate for one bishop from each church (the one who has jurisdiction) to use a pastoral staff. An Anglican and a Lutheran bishop may give the closing benediction together.
Guidelines for Specific Liturgical Celebrations
a) Celebrations of the Eucharist
In most cases it is appropriate to use the liturgy of one or other of the churches involved in the celebration of the eucharist. In a few cases it may be better to develop a rite based on existing liturgical forms, reflecting the traditional structure of the eucharist. (3)
- (Hymn of Praise)
- Prayer of the Day
The Word of God (4)
- (Old Testament Reading)
- (New Testament Reading)
(Apostles' or Nicene Creed)
- Intercessions, Thanksgiving, Petitions
- The Exchange of the Peace
The Holy Communion
- Preparation of the Table
- The Great Thanksgiving
- The Lord's Prayer
- Breaking of the Bread
- Thanksgiving for Communion and Prayer for Mission
The two churches have different traditions on confession and absolution. A penitential rite may precede the service or may precede the exchange of the peace. Alternatively, confession and prayer for forgiveness may be included in the intercessions. (5)
Local worship planners should determine the recipient of the offering, giving particular consideration to shared mission possibilities. The offering may include money and other gifts such as food for a local pantry or blankets for a shelter. (6)
Sufficient quantities of the eucharistic elements shall be brought to the table, either by placing them on the table or by having assisting ministers, lay and ordained, standing in close proximity to the table, hold the elements to be consecrated.
Regarding the elements themselves, "Lutherans traditionally use bread and wine in the celebration of the Lord's Supper. In certain circumstances grape juice is used." (7) It is not, however, the practice of the Anglican Church to use grape juice as an alternative to wine in the eucharistic celebration: "The Bread shall be the best and purest wheat bread, whether leavened or unleavened, and the Wine pure grape wine, wherewith a little water may be mingled." (8) While communicants in both churches normally receive from the loaf and the cup, both traditions affirm that under certain circumstances "the reception of only one element is acceptable." (9)
While practices vary in our churches, "a loaf of bread and the common cup are rich biblical symbols of the unity of the church." (10)
Assisting ministers (ordained or lay) may stand with the presider during the eucharistic prayer but should not participate in the recitation of the words of the Great Thanksgiving or in gestures related to the blessing of the elements.
When the eucharist is celebrated together, the sacrament is offered to all the baptized present. All those welcome at the table in their own churches should be welcomed in a shared service, subject to the eucharistic practices of the churches from which visitors may come. (11)
"The elements are offered for the celebration of the Lord's Supper have been set aside for a special purpose. Leftover elements are consumed by those present, or disposed of in an appropriate manner." (12) "Any remaining consecrated bread and wine, (unless reserved for communing of persons not present) is consumed at the end of the distribution. This is appropriately done at the credence table or in the sacristy." (13)
b) Celebrations of the Word and Prayer (14)
When Congregations join for celebrations of the Word and prayer, normally the rite of the host church is used. If, however, the occasion warrants the use of a common rite, a structure such as the following may be used:
- Canticle or Hymn of Praise
The Word of God
- (Hymn, Canticle, or Anthem)
- Gospel Canticle or Hymn (16)
- Intercessions, Thanksgivings, and Petitions
- Lord's Prayer
The service books of both traditions contain material which may be used within this structure. Hymns should be drawn from the traditions of both churches. Liturgical material should be chosen which is suitable for the time of day and the season of the church's year. The prayers should reflect concern for the cultures and contexts of the participants, for their local communities and concerns, but also for the world context and for global issues of justice and peace.
Guidelines for Baptism, Renewal of Baptismal Vows, Marriage, and Funerals, installations/celebrations of new ministry, and other occasions will be developed later by the Joint Commission. Until further guidelines are developed, it is recommended that the liturgy of the host church or the presider be used.
Book of Common Prayer
Book of Alternative Services
Supplementary Eucharistic Prayers and Services of the Word
Book of Common Praise 1938
Lutheran Book of Worship
LBW Minister's Desk Edition
LBW Manual on the Liturgy
With One Voice
ELCIC Statement on Sacramental Practices
Hymnal Supplement 1991
These guidelines are subject to approval by the ELCIC National Church Council and the ACC Council of the General Synod.
Canon Alyson Barnett-Cowan, General Synod, 600 Jarvis St., Toronto ON M4Y 2J6 firstname.lastname@example.org 416-924-9199 ext. 281
(1) `Waterloo Declaration' Preface para. 7
(3) The structure in this section is based on The Anglican-Lutheran International Commission, `Guidelines for Anglican-Lutheran Worship' (London, UK: The Anglican Communion Office of Communication, 1993), §6.2.
(4) Readings may be taken from the lectionaries of the two churches or chosen for the occasion. While both traditions expect at least a reading from the gospels to accompany the celebration of the eucharist, it is appropriate to precede the reading of the gospel by another reading.
(5) The Anglican-Lutheran International Commission, `Guidelines for Anglican-Lutheran Worship' (London, UK: The Anglican Communion Office of Communication, 1993), §6.2.
(6) `www.elca.org/ea/Relationships/episcopalian/guidelines.html' (accessed 4 February 2002).
(7) `Statement on Sacramental Practices' (Winnipeg, MB: Division for Parish Life of the Evangelical Lutheran Church in Canada, 1991), §6.15.
(8) `Book of Common Prayer', Anglican Church of Canada (Toronto, The Anglican Book Centre, 1959).
(9) `Statement on Sacramental Practices' (Winnipeg, MB: Division for Parish Life of the Evangelical Lutheran Church in Canada, 1991), §6.16.
(10) `Statement on Sacramental Practices' (Winnipeg, MB: Division for Parish Life of the Evangelical Lutheran Church in Canada, 1991), §6.17.
(11) `www.elca.org/ea/Relationships/episcopalian/guidelines.html' (accessed 4 February 2002).
(12) `Statement on Sacramental Practices' (Winnipeg, MB: Division for Parish Life of the Evangelical Lutheran Church in Canada, 1991), §6.22.
(13) `Book of Alternative Services', Anglican Church of Canada. Toronto: Anglican Book Centre, 1985, p. 184.
(14) The guidelines in this section are based on The Anglican-Lutheran International Commission, `Guidelines for Anglican-Lutheran Worship' (London, UK: The Anglican Communion Office of Communication, 1993), §6.1.
(15) The readings may be chosen from the lectionaries of one of the churches or chosen for their appropriateness to the occasion.
(16) The Gospel canticles are the Song of Zechariah (`Benedictus'), the Song of Mary (`Magnificat'), and the Song of Simeon (`Nunc dimittis').
That Second Reading be given to the following Canon:
RECEPTION AND RECOGNITION OF CLERGY FROM CHURCHES IN FULL COMMUNION WITH THE ANGLICAN CHURCH OF CANADA
1. A member of the clergy of a church in full communion with the Anglican Church of Canada, duly ordained by a bishop of that church, may be received into a diocese as a lawful Bishop, Priest or Deacon of the Anglican Church of Canada when he or she:
a) is of the required age, of virtuous conversation, without crime, and learned in holy Scripture,
b) presents to the diocesan bishop Letters Bene Decessit, or equivalent credentials, from the bishop of the diocese or equivalent jurisdiction with which he or she was last connected
c) promises in writing to submit in all things to the discipline of the Anglican Church of Canada, and
d) subscribes and makes the declarations required of clergy of the Anglican Church of Canada.
2. Clergy of a church in full communion with the Anglican Church of Canada may execute any of the functions of a bishop, priest or deacon in the Anglican Church of Canada, according to the ordained status which they hold in their church, when duly licensed or permitted by a diocesan bishop. CARRIED Act 9
That this Council of General Synod, on behalf of the Anglican Church of Canada, extend congratulations and assurances of prayer to Archbishop Rowan Williams, the new Archbishop of Canterbury.
That this Council of General Synod, on behalf of the Anglican Church of Canada, extend congratulations and assurances of prayer to Rowan Williams, the new Archbishop of Canterbury. CARRIED UNANIMOUSLY #47-11-02
Bishop Fred Hiltz, acknowledging that this historic moment had come about after many years of engagement and bible study, introduced the resolution calling for the adoption of The Waterloo Declaration. Full communion, he said, is a commitment to deep discipleship. Archdeacon James Cowan called it the fruit of thirty years of prayer in action.
1) That the Anglican Church of Canada adopt and implement The Waterloo Declaration, and
2) That this General Synod thank the Joint Working Group and endorse the establishment of a Joint Commission to oversee the relationship of full communion. CARRIED IN ALL ORDERS Act 17
The text of the Waterloo Declaration reads.
Called to Full Communion: The Waterloo Declaration
Text to be considered by the National Convention of the Evangelical Lutheran Church in Canada and the General Synod of the Anglican Church of Canada
1. In John 17:20-21, our Lord prayed that Christians might all be one so that the world might believe in Christ through the witness of our unity. The 20th century has given rise to an increase of movements which seek to give visible expression to this prayer. Christians have begun to see the fulfillment of Jesus' words as they unite in action to address the needs of local and global communities. The churches themselves have entered into partnerships at every level, from the neighbourhood to the world, through councils of churches, theological dialogues and covenants, which have fostered greater understanding in the search for common witness and visible unity. All these steps have moved us towards a healing of ancient divisions, including those which occurred during the 16th century in Europe.
2. Lutherans and Anglicans are graced in that we can respond to this prayer for unity without having experienced formal separation from one another. We share a common heritage as catholic churches of the Reformation. Despite our previous geographic, linguistic and cultural differences, in recent years we have discovered in one another a shared faith and spirituality. This discovery has called us into a search for more visible unity in mission and ministry.
3. On the international scene, the Lutheran World Federation and the Anglican Consultative Council have participated in a number of formal discussions since 1970. These conversations were encouraged by the international multilateral consensus document `Baptism, Eucharist and Ministry' (Faith and Order, WCC, 1982). In 1987 an international Lutheran Anglican consultation on `episcope' was held in Niagara. From this gathering some specific recommendations were directed to the churches for their discussion. Consideration of these recommendations led in northern Europe to `The Porvoo Common Statement' (1993), and in the United States to the `Concordat of Agreement' (1997).
4. In 1983 Canadian Lutherans and Anglicans met to discuss the implications for the churches in Canada of the on-going dialogue between Lutherans and Episcopalians in the United States. From this meeting emerged the Canadian Lutheran Anglican Dialogue (CLAD), whose first series of meetings led to the publication of its `Report and Recommendations' (April 1986). This report gave impetus to the desire of the two churches to produce an agreement which could provide a basis for the sharing of the eucharist between our churches.
5. A second series of discussions (CLAD II) resulted in the agreement `Interim Sharing of the Eucharist', which was approved in 1989 by the National Convention of the Evangelical Lutheran Church in Canada and by the General Synod of the Anglican Church of Canada. In that agreement, we:
i. agreed to live in a relationship of interim eucharist sharing
ii. acknowledged one another as churches in which the Gospel is preached and taught
iii. committed ourselves to share a common life in mission and service, to pray for and with one another, and to share resources
6. The experience of 6 years of interim eucharist sharing led the two churches in 1995 to take further steps towards full communion. The National Convention and the General Synod renewed the Interim Eucharistic Sharing Agreement until 2001 and further agreed:
i. to request all neighbouring congregations to undertake joint projects and celebrate the eucharist together annually
ii. to receive one another's lay members, when moving from one church to the other with the same status (baptized/communicant/confirmed) which they held in their first church
iii. to foster the development and implementation of agreements which permit an ordained minister (priest or pastor) to serve the people of both churches, including presiding at the sacraments of the Church, wherever, and according to whichever rite, the local bishop of each church deems appropriate
iv. to develop structures with the purpose of evaluating and improving the bishop's ministry through collegial and periodic review
v. to call for our two churches to move towards full communion by 2001
7. Our two churches are using the following definition of full communion:
"Full communion is understood as a relationship between two distinct churches or communions in which each maintains its own autonomy while recognizing the catholicity and apostolicity of the other, and believing the other to hold the essentials of the Christian faith. In such a relationship communicant members of each church would be able freely to communicate at the altar of the other and there would be freedom of ordained ministers to officiate sacramentally in either church. Specifically in our context we understand this to include transferability of members; mutual recognition and interchangeability of ministries; freedom to use each other's liturgies; freedom to participate in each other's ordinations and installations of clergy, including bishops; and structures for consultation to express, strengthen and enable our common life, witness, and service, to the glory of God and the salvation of the world."
8. In 1997, the House of Bishops of the Anglican Church of Canada and the Council of General Synod each agreed that they were prepared to view the historic episcopate in the context of apostolicity articulated in `Baptism, Eucharist and Ministry' (paras. 29, 34-38, 51-53), `The Niagara Report' (paras. 53, 94), and `The Porvoo Common Statement' (paras. 34-57).
9. In that same year, the National Convention of the Evangelical Lutheran Church in Canada agreed that it was "prepared to take the constitutional steps necessary to understand the installation of bishops as ordination".
10. In a spirit of thanksgiving for what God has already accomplished in us, and with confidence and hope for what God has prepared for the whole Church, we believe we can now act in visible witness to the unity which is ours in Jesus Christ. We are taking the next step in our common pilgrimage of faith in the belief that it will be of service to a greater unity.
Therefore, we the Evangelical Lutheran Church in Canada and the Anglican Church of Canada make the following acknowledgements, affirmations, declaration, and commitments:
1. We acknowledge that in each church "the Gospel is preached in its purity and the holy sacraments are administered according to the Gospel (`Augsburg Confession VII), that in each church "the pure word of God is preached, and the Sacraments ... duly administered according to Christ's ordinance in all those things that of necessity are requisite to the same" (Article XIX of `The Thirty-Nine Articles'), although "we recognize that the Church stands in constant need of reform and renewal" (`The Niagara Report', para.67).
2. We acknowledge that both our churches share in the common confession of the apostolic faith. (`Report and Recommendations', CLAD I, 1986)
3. We acknowledge that personal, collegial and communal oversight (`episcope') is embodied and exercised in both churches in a variety of forms, in continuity of apostolic life, mission and ministry. (`The Porvoo Common Statement', 1993)
4. We acknowledge that one another's ordained ministries are given by God as instruments of divine grace and as possessing not only the inward call of the Spirit, but also Christ's commission through his body, the Church (`An Appeal to all Christian People', Lambeth Conference, 1920); and that these ministries are the gifts of God's Spirit to equip the people of God for the work of ministry (Ephesians 4:11-12).
5. We acknowledge that the episcopal office is valued and maintained in both our churches as a visible sign expressing and serving the Church's unity and continuity in apostolic life, mission and ministry. (`The Porvoo Common Statement', 1993)
In the light of the above acknowledgements, we make the following affirmations:
1. The Anglican Church of Canada hereby recognizes the full authenticity of the ordained ministries of bishops and pastors presently existing within the Evangelical Lutheran Church in Canada, acknowledging its pastors as priests in the Church of God and its bishops as bishops and chief pastors exercising a ministry of `episcope' over the jurisdictional areas of the Evangelical Lutheran Church in Canada in which they preside.
2. The Evangelical Lutheran Church in Canada hereby recognizes the full authenticity of the ordained ministries of bishops, priests, and deacons presently existing within the Anglican Church of Canada, acknowledging its priests as pastors in the Church of God and its bishops as bishops and chief pastors exercising a ministry of `episcope' over the jurisdictional areas of the Anglican Church of Canada in which they preside.
3. The Anglican Church of Canada and the Evangelical Lutheran Church in Canada affirm each other's expression of episcopal ministry as a sign of continuity and unity in apostolic faith. We thus understand that the bishops of both churches are ordained for life service of the Gospel in the pastoral ministry of the historic episcopate, although tenure in office may be terminated by retirement, resignation or conclusion of term, subject to the constitutional provisions of the respective churches.
C. The Declaration of Full Communion
We declare the Evangelical Lutheran Church in Canada and the Anglican Church of Canada to be in full communion.
As churches in full communion, we now commit ourselves:
1. to welcome persons ordained in either of our churches to the office of bishop, priest/pastor or deacon to serve, by invitation and in accordance with any regulations which may from time to time be in force, in that ministry in the receiving church without re-ordination;
2. to invite one another's bishops to participate in the laying on of hands at the ordination of bishops as a sign of the unity and continuity of the Church, and to invite pastors and priests to participate in the laying on of hands at the ordination of bishops as a sign of the unity and continuity of the Church, and to invite pastors and priests to participate in the laying on of hands at the ordination of pastors or priests in each other's churches;
3. to consult with one another regarding developments in our understanding of the ministry of all the baptized, including the ordained ministry;
4. to work towards a common understanding of diaconal ministry;
5. to establish appropriate forms of collegial and conciliar consultation on significant matters of faith and order, mission and service;
6. to encourage regular consultation and collaboration among members of our churches at all levels, to promote the formulation and adoption of covenants for common work in mission and ministry, and to facilitate learning and exchange of ideas and information on theological, pastoral, and mission matters;
7. to establish a Joint Commission to nurture our growth in communion, to coordinate the implementation of this Declaration, and report to the decision-making bodies of both our churches;
8. to hold joint meetings of national, regional and local decision-making bodies wherever practicable, and
9. to continue to work together for the full visible unity of the whole Church of God.
We rejoice in our Declaration as an expression of the visible unity of our churches in the one Body of Christ. We are ready to be co-workers with God in whatever tasks of mission serve the Gospel. We give glory to God for the gift of unity already ours in Christ, and we pray for the fuller realization of this gift in the entire Church.
Wording in sections A.2, 3, 4, 5; and D.1, 2,4,5,6 is derived from `The Porvoo Common Statement' cDavid Tustin and Tore Furberg. Published in 1993 by Church House Publishing for the Council for Christian Unity of the General Synod of the Church of England.--
Wording in section B is derived from `Concordat of Agreement between the Episcopal Church and the Evangelical Lutheran Church in America', rev. January 1997, published for study by the Office of Ecumenical Relations of the Episcopal Church.
Celebration of Full Communion
Members stood, indicated their approval and joy with sustained applause, and joined in singing `Praise God from Whom All Blessings Flow'. The Primate proclaimed it "a moment of great rejoicing."
The Rev. Dr. Jon Fogleman and the Rev. Gordon Jensen of the National Church Council of the Evangelical Lutheran Church in Canada presented the Primate with a basket of bread and wine, "the symbols of our communion." The Primate expressed thanks on behalf of Synod, saying that "the joy of them will be in the use of them together."
That this session of the Council of General Synod meeting be held "in-camera" with the following present: members, partners and Linda Barry-Hollowell. CARRIED #23-05-03
Following the in-camera session, it was reported that the following motion had been passed:
That the Council of General Synod approve the recommendation of the Board of Trustees that Ms. Judy Robinson be appointed to the position of Associate Director of Pensions effective July 1, 2003 and director of Pensions effective January 1, 2004. CARRIED #24-05-03