Bishop Woolsey reported that the Diocese of Athabasca had recently had a Conference on the laying-on-of-hands and anointing with oil.
There is no statement from the House of Bishops regarding the anointing of the sick with oil by lay people. The House was reminded that, in his paper, Bishop Henry Hill stated that any Bishop can authorize anyone to anoint, but it is usually assigned to clergy only. There are no diocesan policies, but some Bishops have given special permission.
That the House of Bishops affirm the rubric on page 555 of the Book of Alternative Services as constituting the general guidelines for unction.
The rubric reads: "The oil for the anointing of the sick is to be used only by clergy and those lay persons who have received authorization by the diocesan bishop." [CARRIED #2-11-86]
File consists of press releases, newsclippings on the St. Matthias court case, and an article in Saturday Night (Dec.1967) by Barbara Frum entitled, A Satan-Obsessed Cult. New article entitled, 'My Grandfather's Cult', by Nathaniel G. Moore in Toronto Life; posted October 1, 2018.
GUIDELINES FOR LAY ADMINISTRATION OF HOLY COMMUNION IN NURSING HOMES, INSTITUTIONS, HOSPITALS OR AT HOME
1. The administration of Holy Communion, apart from the normal gathering of the faithful in the Church, should be linked to the main parish Eucharist on Sunday, as a general rule.
2. Lay Administrators of Holy Communion should be carefully selected and trained and subsequently licenced by the Bishops.
3. A suitable pyx for the consecrated elements must be used.
4. The intended recipients of Holy Communion who are unable to be in the Church must be contacted, and have given their consent, prior to the day when the Sacrament will be brought to them.
The sacrament of Holy Communion must be taken without delay to the recipients following the parish Eucharist. The proximity in time is important to symbolize the reaching out of the gathered Church to its scattered members, within the context of the Eucharistic meal.
6. At the parish Eucharist, the lay administrators shall be requested to announce the name or names of those to whom they will be carrying the sacrament, in order that the shut-in members may be included in the concern and prayers of the congregation.
7. The form of service to be used for the administration shall include the following elements, unless the health of the communicant requires a shorter form:
a. The peace - a mutual greeting.
b. The reading of the Gospel.
c. Prayers, including an expression of penitence, a prayer for forgiveness such as the collect for the 21st Sunday after Trinity, and the Lord's Prayer.
d. The administration of the sacrament.
e. Thanksgiving and the "grace."
8. If any of the sacrament remains after the administration of communion, the lay administrator should immediately and reverently consume all that is left over before proceeding on his/her way.
GUIDELINES FOR THE ADMINISTRATION OF HOLY COMMUNION BY A LAY PERSON, FROM THE RESERVED SACARAMENT, IN THE ABSENCE OF A PRIEST
1. A Bishop may give permission to a lay person to administer Holy Communion from the reserved sacrament when there is no priest present at a major festival or for a period of more than one month's duration.
2. Adequate explanation and instruction must be given to a congregation before the practice of administration of Holy Communion by a lay person in the absence of a priest is initiated.
3. The reserved sacrament must always be kept in a safe place under lock and key.
4. The celebration of the Eucharist requires a priest to be celebrant. A lay person must never conduct a Eucharist even if parts of the service are omitted. This causes confusion and misunderstanding.
5. An appropriate time for the administration of Holy Communion by a lay person would be after the third collect at Morning or Evening Prayer. An expression of penitence must precede Holy Communion unless such a prayer has been part of the former service. Thanksgiving should follow the act of Communion.
Moved by Bishop Tonks
Seconded by Bishop Payne
That these Guidelines be made available to Bishops, if they so desire, with a commentary by Bishop Parke-Taylor, for discussion at the next meeting of the House.
That these Guidelines be made available, with a commentary by Bishop Parke-Taylor, for discussion at the next meeting of the House.
The article prepared by Bishop Parke-Taylor was distributed, and it was agreed that this matter should be on the agenda of the February meeting of the House.
A working paper by Bishop Short was distributed setting forth guidelines for the exercising of the healing ministry by lay people. Bishop Short reminded the House of material which he prepared with reference to those who have been ordained in the schismatic church.
That this paper be received. CARRIED #5-11-83
It was suggested that Bishop Parke-Taylor's paper be shared with Diocesan Doctrine and Worship Committees.
That the General Synod requests the Primate to appoint a Commission made up of Bishops, clergy and laymen, to investigate the nature and extent of the Ministry of Healing at present being practiced in the Church in Canada; and, furthermore, that the Services relating to the Visitation of the Sick contained in the Draft Prayer Book, be given permissive use until the next General Synod, the said Services to be printed as a separate form similar to those of Holy Baptism and Holy Matrimony. CARRIED Message L-51.
Includes bibliographical endnotes and bibliography: p. 120-122.
"This book is for lay people who minister to others. It focuses on hospital visiting, but it will introduce you to many kinds of helping ministry. People are people, wherever they are. Their needs are the same, and the ways of helping them are similar. The basic technique is creative listening. .... This book will help you minister to people at their point of greatest felt need. It draws on the accumulated knowledge of the social sciences and is based on biblical principles". -- Preface, p. .
Contents: Preface -- Why Visit ? -- Focus on the Patient -- The Visitor -- The Art of Creative Listening -- How to be a Creative Listener -- The Visit Itself -- Your Pastoral Notebook -- Sharing the Good News -- The Use of Prayer and Scripture -- How to Visit the Dying -- Ministry to Those who Mourn -- Ministry to the Elderly -- How to Visit on the Psychiatric Ward -- Parish Teams and Hospital Dreams -- Notes.
"The foregoing report is the unanimous statement of the principles, findings and conclusions of: The Bishop of Toronto's Commission on the Church's Ministry of Healing. Maurice Sidney Flint, Chairman". -- p. 42.
Contents divided into four main parts: Introduction -- Part I: "To Make a Study of the Extent and Nature of the Pastoral Ministry of Healing as Carried On In the Diocese of Toronto" -- Part II: "To Make Such Enquiries As It Shall Deem Necessary to Ascertain the Nature of the Healing Ministry Recently Conducted at St. Matthias' Church, Bellwoods Avenue, Toronto" -- Part III: "To Make Recommendations with Regard to the Extent of the Church's Responsibility to Provide a Ministry to the Sick and Dying".
Contents of Introduction includes sub-sections: Preface [including Membership of the Committee] -- Procedures -- Principles.
Part II divided includes sub-sections: The Nature of the Healing Ministry at St. Matthias Church -- The Role of the Bishop -- The Situation of the Clergy Today.
"There is no question that communion received from the reserved sacrament at a celebration of the eucharist is true communion. The question is whether it is appropriate. (Food consumed from a private supply at a banquet may be nourishing, but the banquet loses something of its symbolic value as a celebration based on common sharing -- as St. Paul was quick to note.) Abuses spring from small violations of the integrity of liturgical acts; they cause much misunderstanding and are reformed only with pain and difficulty.
The purpose of reservation is always to extend the eucharistic celebration to include in its communion those who cannot be present for the whole. The eucharist is an event; it is not a mechanism for confecting the sacrament as though it could have an existence apart from the event. Reservation extends the event.
Perhaps the best form of reservation is that which was proposed by the first Prayer Book and is now commended by `The Book of Alternative Services': the sacrament is taken directly from a celebration of the eucharist to communicants who are unable to be present. .... The reserved sacrament should always be treated with reverence, but that reverence should not be allowed to expand into a piety which eclipses the purpose of reservation i.e., communion. At this point the historic Anglican critique of reservation remains valid".
The Bishop of Nova Scotia spoke of the increasing number of requests for Holy Communion on the part of hospital patients, and the number of occasions when it would be of great assistance if deacons were authorized to take and administer the Sacrament to the sick.
Moved by the Bishop of Nova Scotia, seconded by the Bishop of Saskatchewan:
"That this House is willing that any Bishop may permit a Deacon in his Diocese to take the Holy Communion to sick persons in homes, hospitals or other institutions where the Bishop considers such ministry is necessary."
"That the motion be altered by the addition of the words 'or other authorized persons' after the word 'Deacon'."
A second amendment was moved by the Bishop of Kootenay, seconded by the Bishop of Ottawa:
"In response to the enquiry from the Province of Canada, it is the view of this House that it has been the custom in the Church from ancient times for Deacons to be authorized to administer Holy Communion to sick persons in homes and institutions."
The second amendment was defeated.
The first amendment was then carried and the amended motion in the following form was then put and carried:
"That this House is willing that any Bishop may permit a Deacon or other authorized person in his Diocese to take the Holy Communion to sick persons in homes, hospitals or other institutions where the Bishops considers such ministry is necessary."