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Anglican World Mission (see page 272)

http://archives.anglican.ca/en/permalink/official3417
Date
1969 August
Source
General Synod. Minutes
Record Type
Resolution
Date
1969 August
Source
General Synod. Minutes
Record Type
Resolution
Mover
Bishop of Huron
Seconder
Bishop of Cariboo
Text
In substitution for (2), the following Resolution:
That this General Synod request the National Executive Council to set up a Task Force for the study of this need;
and also for the study of the Lambeth Resolutions on World Mission and the Project System in Resolution 67 (Lambeth Report, page 46), and in Section III, paragraph 6, page 167 [sic i.e. page 146] of the Report;
and that this Task Force be asked to report to the National Executive Council with recommendations. CARRIED in both Houses.
Notes
[Text of Resolution 67 ([1968] Lambeth Report, page 46):
Mutual Responsibility and Interdependence
67. (a) The Conference records its gratitude for the concept of Mutual Responsibility and Interdependence in the Body of Christ, and for the renewed sense of responsibility for each other which it has created within our communion.
(b) The Conference believes that a developing M.R.I. has a vital contribution to make to our relationships within the whole Church of God. It therefore summons our Churches to a deeper commitment to Christ's mission through a wide partnership of prayer, by sharing sacrificially and effectively their manpower and money, and by a readiness to learn from each other.
(c) The Conference urges that serious attention be paid to the need for co-operation, at every level of Anglican and ecumenical life, in the planning, implementing, and review of all work undertaken, along the line set out in the Report of Section III (para 6 on p. 146).
(d) The Conference believes that the time has come for a reappraisal of the policies, methods, and areas of responsibility of the Anglican Communion in discharging its share of the mission of Christ and that there is a need for a renewed sense of urgency.
Text of Section III (para 6 on p. 146) of "The Lambeth Conference 1968: Resolutions and Reports":
Inasmuch as Mutual Responsibility and Interdependence in the Body of Christ (M.R.I.) has proved to be a great inspiration and blessing, the concept and programme should be continued. In particular, the project system should be pursued, subject to the following comments:
(a) Each Church must be free to decide to what extent it is appropriate to its own needs.
(b) Project programmes should be realistic in scale, flexible in operation, and in harmony with accepted criteria.
(c) Account should be taken in all building projects not only of the original capital cost but also of the continuing cost of maintenance.
(d) Support of the local ordained ministry should be a first charge of the local Church and not normally included in a Directory of Projects. The Directory, however, might be used to facilitate the interchange of personnel between regional Churches on a short-term basis.
(e) Regional Churches should be encouraged to appoint someone from their own membership, or to invite the Secretary General to send a representative, competent to help them in deciding on priorities among projects and in the effective planning, conduct, and evaluation of those selected.]
Subjects
Lambeth Conference, 1968 - Resolutions
Anglican Church of Canada. World Mission
Partnership in Mission - Anglican Church of Canada
Mutual Responsibility and Interdependence (MRI)
Less detail

Inter-Church Relations Committee

http://archives.anglican.ca/en/permalink/official4100
Date
1971 January - February
Source
General Synod. Minutes
Record Type
Resolution
[Act 101]
[Act 102]
Date
1971 January - February
Source
General Synod. Minutes
Record Type
Resolution
[Act 101]
[Act 102]
Mover
Professor H.R.S. Ryan
Seconder
The Right Reverend H.R. Hunt
Text
That this General Synod learns with satisfaction of the inauguration during the year 1970 of the Church of North India and the Church of Pakistan, as the result of unions of the Anglican Churches in North India and Pakistan with other churches, and the establishment by those united churches of full communion with each other.
And notes with satisfaction that the Bishops of the Anglican Communion, by resolution No. 49 made at the Lambeth Conference of 1968, recommended that Churches and Provinces of the Anglican Communion should enter into full communion with the Churches of North India and Pakistan upon their inauguration and should foster the relations of fellowship which this involves.
And therefore expresses its desire that full communion between the Anglican Church of Canada and the Churches of North India and Pakistan be established at the earliest possible time.
And further asks the House of Bishops, in consultation with the National Executive Council and the Interchurch Relations Committee, to re-examine promptly the relations between the Anglican Church of Canada and the Churches of North India and Pakistan with a view to entry into full communion with those Churches at this time, and encourages the House of Bishops and National Executive Council to establish full communion with those Churches without delay. CARRIED
Notes
[Recorded as No. 101 and No. 102 in Acts of Synod, p. 70. List of Acts includes actions which are NOT resolutions/acts.]
Subjects
Christian union - Anglican Communion
Church of North India
Church of Pakistan
Anglican Church of Canada - Relations - Church of North India
Anglican Church of Canada - Relations - Church of Pakistan
Full communion
Intercommunion
Lambeth Conference, 1968 - Resolutions
Less detail

Inter-Church Relations Committee

http://archives.anglican.ca/en/permalink/official4101
Date
1971 January - February
Source
General Synod. Minutes
Record Type
Resolution
[Act 103]
Date
1971 January - February
Source
General Synod. Minutes
Record Type
Resolution
[Act 103]
Mover
Professor H.R.S. Ryan
Seconder
The Right Reverend H.R. Hunt
Text
That this General Synod notes with satisfaction that the Bishops of the Anglican Communion, by resolution number 50 made at the Lambeth Conference of 1968, recommended that Churches and Provinces of the Anglican Communion should enter into full communion with the Church of Lanka upon its inauguration and should foster the relations of fellowship which this involves.
And learns with satisfaction that as a result of recent developments the prospects of inauguration of the Church of Lanka have been greatly improved.
And therefore requests the House of Bishops, in consultation with the National Executive Council and the Interchurch Relations Committee, to follow the negotiations leading towards the coming into being of the Church of Lanka with a view to entry into full communion with that Church on its inauguration. CARRIED
Notes
[Recorded as No. 103 in Acts of Synod, p. 71. List of Acts includes actions which are NOT resolutions/acts.]
Subjects
Anglican Church of Canada - Relations - Church of Lanka
Anglican Church of Canada - Relations - Church of Ceylon
Lambeth Conference, 1968 - Resolutions
Full communion
Less detail

Inter-Church Relations Committee

http://archives.anglican.ca/en/permalink/official4102
Date
1971 January - February
Source
General Synod. Minutes
Record Type
Resolution
[Act 104]
Date
1971 January - February
Source
General Synod. Minutes
Record Type
Resolution
[Act 104]
Mover
Professor H.R.S. Ryan
Seconder
The Right Reverend H.R. Hunt
Text
That this General Synod notes with satisfaction that the Bishops of the Anglican Communion, by resolution No. 48 (b) made at the Lambeth Conference of 1968, asked the Churches and Provinces of the Anglican Communion to re-examine their relation to the Church of South India with a view to entering into full communion with that Church.
And learns with regret that no change in the relations of the Anglican Church of Canada with the Church of South India has occurred since 1962 and no change is recommended by the Interchurch Relations Committee.
And therefore expresses its desire that full communion be established with the Church of South India at the earliest possible time, and asks the House of Bishops, in consultation with the National Executive Council, and the Inter-Church Relations Committee, to re-examine promptly the relations of the Anglican Church of Canada with the Church of South India, with a view to the establishment of full communion with that Church. CARRIED
Notes
[Recorded as No. 104 in Acts of Synod, p. 71. List of Acts includes actions which are NOT resolutions/acts.]
Subjects
Anglican Church of Canada - Relations - Church of South India
Anglican Communion - Relations - Church of South India
Full communion
Christian union - Anglican Communion
Lambeth Conference, 1968 - Resolutions
Less detail

Program Committee

http://archives.anglican.ca/en/permalink/official4730
Date
1968 November 14-15
Source
National Executive Council. Minutes
Record Type
Resolution
Date
1968 November 14-15
Source
National Executive Council. Minutes
Record Type
Resolution
Mover
Bishop of Brandon
Seconder
Mr. D. Arnold
Prologue
The discussion that followed centred around the urgent problems confronting world society.
Text
That we concur in the Recommendation of Resolution 21 of the Lambeth Conference ("The Conference welcomes the deep concern about the economic and social frustration of developing countries expressed by the World Council of Churches at its recent Assembly in Uppsala. To produce decisive and wise action in this serious situation it recommends to the provinces of the Anglican Communion:
(a) the careful study of the issues of development including the new economic and political structures which it demands; and effective dissemination of knowledge about the issues to the Churches and to the public.
(b) that the efforts of the United Nations agencies to bring about world economic justice receive the active support and prayers of all the Churches.
(c) that they endorse the appeal of the World Council of Churches at Uppsala that the Churches should do their utmost to influence the governments of industrialized countries
(i) to increase annually the percentage of Gross National Product officially transferred as financial resources, exclusive of private investment, to developing countries, with the minimum net amount of one per cent to be reached by 1971;
(ii) to conclude agreements stabilizing and supporting at an acceptable level the prices of vulnerable primary products and providing preferential access to developed markets for the manufactured products of developing countries.
(d) that they should urge their members to support more actively existing funds, and particularly the Division of Inter-Church Aid, Refugee and World Service, to help meet some of the present emergencies in world poverty and hunger.")
Further we call upon the Program Committee to study the Resolution with care and seek to advise the Canadian Church of the meaning of the Resolution and to bring to the attention of the Government of Canada the desire of our people for new efforts to meet the problem of world hunger. CARRIED
Subjects
Lambeth Conference, 1968 - Resolutions
Church and development - Anglican Church of Canada
Economic assistance, Canadian
Economic assistance - Religious aspects - Anglican Church of Canada
Developing countries - Religious aspects - Anglican Church of Canada
Developing countries - Religious aspects - Anglican Communion
Economic justice - Religious aspects - Anglican Church of Canada
Economic justice - Religious aspects - Anglican Communion
Church and the world - Anglican Church of Canada
Church and the world - Anglican Communion
World Council of Churches. Commission of Inter-Church Aid, Refugee and World Service (CICARWS)
Hunger - Religious aspects - Anglican Church of Canada
Less detail

Program Committee

http://archives.anglican.ca/en/permalink/official4731
Date
1968 November 14-15
Source
National Executive Council. Minutes
Record Type
Resolution
Date
1968 November 14-15
Source
National Executive Council. Minutes
Record Type
Resolution
Mover
Bishop of Toronto
Seconder
Bishop of Ottawa
Text
That the Prime Minister, the Leader of the Opposition, and the leaders of the other parties be informed of the action of the NEC in endorsing Lambeth Resolution #21, and that their attention in particular be drawn to Clause C. CARRIED
Notes
Archbishop Gower expressed gratitude and encouragement to members of the Program Committee.
The Conference welcomes the deep concern about the economic and social frustration of developing countries expressed by the World Council of Churches at its recent Assembly in Uppsala. To produce decisive and wise action in this serious situation it recommends to the provinces of the Anglican Communion:
(a) The careful study of the issues of development including the new economic and political structures which it demands; and effective dissemination of knowledge about the issues to the Churches and to the public.
(b) That the efforts of the United Nations agencies to bring about world economic justice receive the active support and prayers of all the Churches.
(c) That they endorse the appeal of the World Council of Churches at Uppsala that the Churches should do their utmost to influence the governments of industrialised countries:
(i) to increase annually the percentage of Gross National Product officially transferred as financial resources, exclusive of private investment, to developing countries, with the minimum net amount of one percent to
reached by 1971;
(ii) to conclude agreements stabilising and supporting at an acceptable level the prices of vulnerable primary products and providing preferential access to developed markets for the manufactured products of developing countries.
(d) That they should urge their members to support more actively existing funds, and particularly the Division of Inter-Church Aid, Refugee and World Service, to help meet some of the present emergenices in world poverty and hunger.
Subjects
Christianity and politics - Anglican Church of Canada
Lambeth Conference, 1968 - Resolutions
Economic assistance, Canadian
Economic assistance - Religious aspects - Anglican Church of Canada
Church and development - Anglican Church of Canada
Developing countries - Religious aspects - Anglican Church of Canada
Economic justice - Religious aspects - Anglican Church of Canada
Disaster relief - Religious aspects - Anglican Church of Canada
Less detail

(xiv) Reciprocal Intercommunion

http://archives.anglican.ca/en/permalink/official8526
Date
1968 October 20-24
Source
House of Bishops. Minutes
Record Type
Resolution
Date
1968 October 20-24
Source
House of Bishops. Minutes
Record Type
Resolution
Mover
Bishop of Ontario
Seconder
Archbishop of New Westminster
Prologue
The Bishop of Ontario, Chairman of a Committee of the House on Reciprocal Communion presented a report which contained the following recommendations:
(1) That Lambeth Resolutions No. 46 and 47 should be accepted by the House of Bishops, and recommended to the General Synod for adoption.
(2) That until they are adopted by General Synod, reciprocal attendance at services of Holy Communion should be permitted and encouraged, but that Communion should be spiritual and non-participating only.
(3) That when Reciprocal Intercommunion is adopted by General Synod the phrase "under the general direction of the Bishop" should be taken to mean that Bishops will act in a more or less uniform way, under guidelines agreed to by the House of Bishops, for example -
- (a) That while not excluding simple celebrations of the Holy Communion, concelebration should be encouraged.
- (b) That celebrations should be held largely for Diocesan, Presbyterial, or Deanery congregations, or at joint meetings of Groups working to promote unity, and not at Parochial level.
- (c) That there should be no acts of reciprocal communion without the express permission of the Bishop and the Chairman of Presbytery.
- (d) That the laity should be involved in the arrangements for services of Reciprocal Intercommunion, and that a real place should be found for them in the liturgy.
Text
"That the report of the Committee on Reciprocal Intercommunion be accepted."
Notes
[Text of 1968 Lambeth Conference Resolution 46: Relations with Other Churches - Anglicans Communicating in other than Anglican Churches
The Conference recommends that, while it is the general practice of the Church that Anglican communicants receive the Holy Communion at the hands of ordained ministers of their own Church or of Churches in communion therewith, nevertheless under the general direction of the bishop, to meet special pastoral need, such communicants be free to attend the Eucharist in other Churches holding the apostolic faith as contained in the Scriptures and summarised in the Apostles' and Nicene Creeds, and as conscience dictates to receive the sacrament, when they know they are welcome to do so.
Text of 1968 Lambeth Conference Resolution 47: Relations with Other Churches - Reciprocal Acts of Intercommunion
The Conference recommends that, where there is agreement between an Anglican Church and some other Church or Churches to seek unity in a way which includes agreement on apostolic faith and order, and where that agreement to seek unity has found expression, whether in a covenant to unite or in some other appropriate form, a Church of the Anglican Communion should be free to allow reciprocal acts of intercommunion under the general direction of the bishop; each province concerned to determine when the negotiations for union in which it is engaged have reached the stage which allows this intercommunion.]
Subjects
Anglican Church of Canada. House of Bishops. Committee on Reciprocal Intercommunion
Intercommunion - Anglican Church of Canada
Intercommunion - Anglican Communion
Lord's Supper and Christian union
Lambeth Conference, 1968 - Resolutions
Less detail

(xiv) Reciprocal Intercommunion

http://archives.anglican.ca/en/permalink/official8527
Date
1968 October 20-24
Source
House of Bishops. Minutes
Record Type
Resolution
Date
1968 October 20-24
Source
House of Bishops. Minutes
Record Type
Resolution
Mover
Bishop or Brandon
Seconder
Bishop of Newfoundland
Prologue
Moved by the Bishop of Ontario, seconded by the Bishop of Georgian Bay:
"That Resolution No. 46 of the Lambeth Conference be accepted by the House of Bishops and recommended to General Synod for adoption."
Moved in amendment
Text
"That this House of Bishops concurs in Resolutions No. 45 and 46 of the Lambeth Conference Report and refers them to the National Executive Committee. The House requests that the N.E.C. should bring these matters to General Synod for its consideration and that the resolutions should be sent to the Dioceses in Canada for previous discussion."
The motion of the Bishop of Ontario was withdrawn and amendment of the Bishop of Brandon became the motion which was voted on by the House and carried.
Notes
[Text of 1968 Lambeth Conference Resolution 46: Relations with Other Churches - Anglicans Communicating in other than Anglican Churches
The Conference recommends that, while it is the general practice of the Church that Anglican communicants receive the Holy Communion at the hands of ordained ministers of their own Church or of Churches in communion therewith, nevertheless under the general direction of the bishop, to meet special pastoral need, such communicants be free to attend the Eucharist in other Churches holding the apostolic faith as contained in the Scriptures and summarised in the Apostles' and Nicene Creeds, and as conscience dictates to receive the sacrament, when they know they are welcome to do so.
Text of 1968 Lambeth Conference Resolution 47: Relations with Other Churches - Reciprocal Acts of Intercommunion
The Conference recommends that, where there is agreement between an Anglican Church and some other Church or Churches to seek unity in a way which includes agreement on apostolic faith and order, and where that agreement to seek unity has found expression, whether in a covenant to unite or in some other appropriate form, a Church of the Anglican Communion should be free to allow reciprocal acts of intercommunion under the general direction of the bishop; each province concerned to determine when the negotiations for union in which it is engaged have reached the stage which allows this intercommunion.]
Subjects
Intercommunion - Anglican Church of Canada
Intercommunion - Anglican Communion
Lord's Supper and Christian union
Lambeth Conference, 1968 - Resolutions
Less detail

(xvi) Deacons and Supplementary Ministries

http://archives.anglican.ca/en/permalink/official8481
Date
1969 November 3-7
Source
House of Bishops. Minutes
Record Type
Resolution
Date
1969 November 3-7
Source
House of Bishops. Minutes
Record Type
Resolution
Mover
Bishop of Nova Scotia
Seconder
Archbishop of Fredericton
Prologue
The Bishop of Nova Scotia on behalf of his Committee presented the following report:
Report On Deacons and Supplementary Ministry
(Based on Resolutions 88-91, Lambeth 1958)
Since this Committee first reported in 1961, another Lambeth Conference has been held where new Resolutions were passed regarding the Office of a Deacon.
Lambeth 1958 in Resolution 88 on the Office of a Deacon asked each Province to consider whether the Office of Deacon should be restored to its primitive place as a distinctive Order of the Church, instead of being regarded as a probationary period for the priesthood.
Lambeth 1968 in Resolution 32 (The Diaconate) proposed a more comprehensive view of the Diaconate, which the Conference approved, but on a close majority (221 for and 183 against).
This Resolution recommended:
(a) That the diaconate, combining service of others with liturgical functions be open to:
- 1. Men remaining in secular occupations
- 2. Full time Church-workers.
- 3. Those selected for the Priesthood.
(b) That the Ordinal should, where necessary, be revised:
- 1. To take account of the new role envisaged for the diaconate.
- 2. By the removal of the reference to the diaconate as an inferior office.
- 3. By emphasis on the continuing element of "diakonia" in the ministry of bishops and priests.
(c) That those made deaconesses by laying on of hands with appropriate prayers be declared to be within the diaconate.
(d) That appropriate canonical legislation be enacted by provinces and regional Churches to provide for those already ordained deaconesses.
This resolution of Lambeth 1968 obviously alters radically the approach of Lambeth to the diaconate, and it would be helpful to know whether it is the wish of the House to have the original Committee continue its work and prepare a Canon on Deacons, as was requested at the meeting in Cornwall in 1967.
Lambeth 1968 appeared unwilling to do what Lambeth 1958 described as "restoring the Order of Deacon to its primitive place as a distinctive Order of the Church", but instead recommended making it more inclusive to include men remaining in secular occupations, full-time Church workers, those selected for the priesthood, and deaconesses.
It is worth noting, in the preparatory article by the Bishop of St. Andrews, the statement that "a decisive step has been taken by the Roman Catholic Church and they are restoring a permanent diaconate." "The pattern", he says, "has similarity to some of our own experiments, and those not always very successful. The Roman development will be watched with sympathy and hope."
The Bishop of St. Andrews listed some of the main reasons for intensified interest in the diaconate as the following:
- 1. That the uses to which the Churches today put this ministry are plainly open to criticism.
- 2. Ecumenical Dialogue which causes Churches to examine their own accepted practices.
- 3. The belief that if the Church has three orders of ministry it must be injurious for one order to exist only nominally.
- 4. The shortage of clergy, and the possibility of part-time clergy.
- 5. The need, with the increasing practice of frequent communion, for ministers who can assist the celebrant in the administration at the Eucharist.
Obviously any restoration should not be based on a particular need, but on a broader study of what the diaconate is and what deacons are for. Experience in a revived permanent diaconate, has so far shown only limited success, and the total number of permanent deacons in the Anglican Communion is quite small.
Study of the Lambeth Documents and Resolutions suggest a need for adaptability and flexibility, without expecting rigid guidelines in the near future. We understand that a General Synod Committee or Task Force is being set up to consider the Lambeth Resolution re deaconesses and the diaconate, which resolution was approved at General Synod, 1969.
We also have a Committee of the House of Bishops on Deaconesses. Some clarification to avoid duplication of effort would be helpful.
When this Committee was set up in 1958 its terms of reference included what Lambeth 1958 referred to as "Supplementary Ministry". Lambeth 1968 dealt with this subject under the title, "A Wider Ordained Ministry". A report under this title will be presented to the House of Bishops from a new Committee.
If the House desires a Committee on Deacons to continue study, we would welcome direction. Otherwise the Committee could be dissolved.
Text
"That the Report by the Bishop of Nova Scotia be received."
Notes
This subject came up again at the Sixth sitting at which time the Committee was discharged, its concern being taken over by a new Committee on the Wider Ordained Ministry. (See Item xxix.)
Subjects
Deacons - Anglican Church of Canada
Deacons - Anglican Communion
Deaconesses - Anglican Church of Canada
Deaconesses - Anglican Communion
Anglican Communion - Clergy - Office
Anglican Church of Canada - Clergy - Office
Lambeth Conference, 1958 - Resolutions
Lambeth Conference, 1968 - Resolutions
Anglican Church of Canada. House of Bishops. Committee on the Wider Ordained Ministry
Less detail

(xviii) Wider Ordained Ministry (Lambeth #33)

http://archives.anglican.ca/en/permalink/official8483
Date
1969 November 3-7
Source
House of Bishops. Minutes
Record Type
Resolution
Date
1969 November 3-7
Source
House of Bishops. Minutes
Record Type
Resolution
Mover
Bishop of Calgary
Seconder
Bishop of Nova Scotia
Prologue
The Bishop of Kootenay reported, requesting that the Committee be allowed to continue its work but with wider terms of reference. The report is printed as Appendix A to the Minutes.
Text
"That the report of the Committee on a Wider Ordained Ministry be received and that the Committee be asked to continue its work and to consider any other matters which, in their judgment, are related to the question."
Notes
APPENDIX A
BEING THE REPORT OF THE COMMITTEE ON "A WIDER ORDAINED MINISTRY"
In a letter dated April 9, 1969, our Primate asked Bishop Scott of Kootenay, Bishop Hambidge of Caledonia, and Bishop Frame of Yukon to form a committee of the House of Bishops in order to consider Resolution 33 of the 1968 Lambeth Conference, and "to see if there are any recommendations that we ought to bring before either the House of Bishops or General Synod."
Our terms of reference (Resolution 33) are as follows: "This Conference reaffirms Resolution 89 of the Lambeth Conference, 1958, on the Supplementary Ministry and recommends a wider and more confident use of this ministry."
In turn Resolution 89 (Lambeth '58) reads: "The Conference considers that while the fully-trained and full-time priesthood is essential to the continuing life of the Church, there is no theological principle which forbids a suitable man from being ordained priest while continuing in his lay occupation. While calling attention to Resolution 65 of the Lambeth Conference of 1930, the Conference now wishes to go further and to encourage provinces to make provision on these lines in cases where conditions make it desirable. Such a provision is not to be regarded as a substitute for the full-time ministry of the Church but as an addition to it".
Finally in order that the picture be as complete as possible, we quote Resolution 65 of the Lambeth Conference of 1930: "The Conference for reasons given in the Report of its Committee on the Ministry cannot recommend a widespread adoption of the proposal that men of mature age and assured position might be called by authority, and if willing, ordained to the priesthood without being required to give up their present occupation. But while declaring that ordination to the priesthood involves full and life-long service, not to be made subservient to any other interests, it sees no insuperable objection to the ordination, with provincial sanction, and under proper safe-guards, where the need is great, of such Auxiliary Priests.
Further, in order to meet the present pressing need, the Conference would not question the action of any Bishop who, with the sanction of the national, regional, or provincial Church concerned, should authorise such licensed Readers as he shall approve to administer the chalice at the request of the Parish Priest."
Our first reaction is to ask why Lambeth 1930 could not recommend a wide-spread adoption of what appears to have been the much-discussed theories of Roland Allen on "Voluntary Clergy". Under the title of "The Ministry of the Church" the bulk of the report deals with the declining statistics of the number ordained, how best to foster vocations, a long section on the training of the clergy before and after ordination, Deaconesses, Spiritual Healing, Religious Communities, and a short section on "Voluntary Clergy".
To quote a few sentences: "Your committee feels bound to point out that the scheme, though it has much of attractiveness, presents many difficulties ... (then follow a number of practical problems) ... The Priesthood demands the whole of life ... It should be clear that the man has been called of God". Even so "... your Committee, is disposed to recommend the ordination of such men in regional churches where they are needed." (In 1928, Roland Allen had written: "... the idea of voluntary clergy is gaining ground ... it is, I am told, to come up at Lambeth in 1930 ... one day I believe and hope they will act".)
Lambeth 1948 says nothing about voluntary clergy or "a wider ordained ministry". Again concern is expressed over the shortage of clergy and a challenge is issued "to boys and young men" ... "to consider whether God is calling them to the ministry of His Church ..." In the Report "The Anglican Communion" from which these words come, two points seem worthy of note: "while it is clear that there can be no lowering of the standard for those to be ordained, it cannot be too emphatically stated that the need for more candidates for the ministry is of the first importance", further the Committee "would stress that ordination is into the ministry of the Church of God, and not into any province or diocese." It is as if the first tentative steps of Lambeth 1930 had never been taken !
Resolution 89 of the 1958 Lambeth Conference does recognise what was begun in 1930. Provision for a wider ordained ministry is to be made "in cases where conditions make it desireable". The Committee Report "Ministries and Manpower" which underlies Resolution 89 gives us much food for thought: "... changes of many kinds, and in all parts of the world, may imply that the pattern of Ministry, which has served the church for more than a thousand years, now requires to be modified or extended". It goes on, "All our perspectives will be falsified if we do not see the Ordained Ministry in the only context in which it can have meaning: namely within the life of the whole Church, and in the relation of that Ministry to the priestly office inherent in the Body of Christ in the world. There is also a need for a better theology of the Laity, together with an increasing realisation of what is meant by Christian vocation throughout the rank and file of the Church's membership. In a real sense the laity -- that is the laos, the People of God -- are the Church. All baptised members of the Body are called to share in its priestly function, the offering of life as a living sacrifice, acceptable to God, through Jesus Christ ... we are commissioned to bring into the Kingdom of Christ the whole of the common life of man. As the supply of the ordained Ministry falls short of the need, so an ever increasing responsibility must rest upon the Laity of the Church in bearing witness in the world ... whilst provision can be made for the ministry of teaching and preaching by the use of large numbers of Catechists and Readers in many areas, it is impossible to make adequate provision for a sacramental ministry because there are too few priests."
In 1968 the aspirations of Lambeth 1958 come boldly into print. "To be a Christian is to accept with Jesus the way of self-emptying in order to share with Him the powers of this new age. Thus all ministry is sacred ministry, whether it manifests itself within the ordered life of the Church or through its service of compassion and reconciliation in the world. Alike in confirmation and at the ordering of deacons, priests and bishops, the gift of the Holy Spirit is invoked for the work of the ministry to which the whole Body of Christ is called." And there is more: "In the whole Anglican Communion ... we should expect to find -- and we should encourage -- a corresponding diversity of forms of ministry ... The various patterns of ministry, ordained and lay, are equal; we cannot rightly speak of an 'inferior office' ... we see a need for developments in ministry which go beyond any of the existing forms."
From 1930 to 1968 long strides have been made in this area of "a wider ordained ministry"; but as more and more thought is given to the subject and increasing number of problems arise -- as your Committee discovered in discussing the matter. Some hint of their nature can be seen in the statements of Lambeth '58 and '68. A discussion of "a wider ordained ministry" or of "voluntary clergy" inevitably leads us to a "better theology of the Laity".
Lambeth 1930 besides giving certain well-known and practical problems as reasons why they could not recommend any widespread adoption of such proposals, suggested two principles which they considered of cardinal importance:
1. the Priesthood demands the whole of life and must not be subservient to any other interests;
2. anyone seeking ordination must be clearly called of God
If only by implication we are bound to ask whether it is not true that the vocation of any Christian demands "the whole of life" and it may not be "subservient to any other interests." To quote our Catechism: "Remember always that Baptism represents unto us our profession, which is to follow our Saviour Christ, and to be made like unto Him." Surely we mean what we teach. The fact that some particular ministry may be exercised "full-time" has proven a generally useful tradition; but are we ready to suggest that any ordained man must by right of his office, be supported ? Presumably this applies to Bishops, Priests, and Deacons.
As for the second principle, we should have great difficulty reconciling this notion of a solely subjective criterion for Ministry with our generally acceptable practise of choosing Bishops. The voice of the Church must be heard. And underlying that is our belief that all men are called into their Baptismal Priesthood. Consider Lambeth '68: "Vocation to God's service in the ordained ministry is never the concern of an individual alone. It is also that of the Church which he is to serve and of the bishop who bears the responsibility of ordaining him."
And it is perhaps here that we can best point to a confusion that can be traced throughout these Lambeth Reports. "Ministry" or "Ordination" do not necessarily mean Priesthood. Lambeth '30 identifies the two constantly. In criticising Roland Allen's thesis the assumption is made throughout that it is the Priesthood that is in question. Indeed Allen himself is guilty of this over-simplification of the problem. Whenever shortage of clergy is raised , it is always in terms of "priests". We boast of a three-fold order of ministry. Yet many of our documents and much that is written on the subject pay scant attention to the facts. Here is one place where the concept of "a wider ordained ministry" needs to be thoroughly understood. "Ministry" does not necessarily mean "priesthood". Indeed if we are to be completely true to the facts, the New Testament speaks of more than a three-fold order of ministry and we would do well to consider to what extent our continual narrowing of the whole notion of "vocation", "ordination" and "ministry" has contributed to the problems that have been troubling us for so long. Lambeth '58 seems to point in the right direction when it suggests the pattern of ministry that has served the church for more than a thousand years may need to be modified or extended. If we have three orders of ministry, then let us recognise the fact and stop trying to make the priesthood -- at the expense of episcopacy and the diaconate -- into some kind of panacea. It is interesting to note that current discussions about the ordination of women are totally confused on this very point. If we are agreed that women may become Deacons in the Church, then the matter is resolved. Let us not make the mistake with women that we have made with men -- that every female vocation is automatically to the priesthood. We are looking at "a wider ordained ministry" not the narrow one with which we have lived for so long.
Lambeth '48 raises another principle that needs to examined. "...ordination is into the ministry of the Church of God, and not into any province or diocese." Yet it is clear that in spite of the authority imparted at the service of ordination -- "Take thou authority..." -- each ordinand must be licensed by a specific Bishop in order that he may function in a specific place.
What is at stake here ? In our present practice are we suggesting that special grace is conferred through the Bishop, but even so, a special license is required before such grace may be "used" in a particular place ? Or are we really "ordering" persons to a function within the life of a church and authorising them to function as a representative of a bishop in particular places ? Clarification is needed here. What is ordination ? As Mollie Batten asked at Lambeth '68: "What more can you give me ?"
If there are certain universal orders of ministry in the Church, what relation do these bear to each other and to the whole body of Christ ? And further is not Baptism equally as universal ? No one is baptised or confirmed into any province or diocese, nor is any license required for them to "practice" their share in the Christ-life when they move from one diocese to another. Their identity is not provincial, or diocesan, and is certainly not congregational. Indeed one might ask whether it is even denominational ! If we must license ordinands to particular bishops and particular places, is there not room here to consider more carefully this principle of universalism and, in turn, what actually happens at Ordination ? Can we not say that in one sense Ordination is really a narrowing of a universal baptismal vocation to a particular ministry in a particular place at a particular time, under a particular bishop ? Lambeth '58 points to our "falsified perspectives". Is there a sense in which we have been looking at things upside down ? Perhaps it is the "baptised priesthood" whose order is universal and, we might add, indelible.
And that brings us to our last point. Lambeth '68 says, "Alike in confirmation and at the ordering of deacons, priests, and bishops, the gift of the Holy Spirit is invoked for the work of the ministry to which the whole Body of Christ is called." It is on this very point that your Committee became bogged down. Before we can proceed to implement any suggestions regarding "a wider ordained ministry", we are in desperate need of clarification with regard to the inconsistencies that abound in our practice of Baptism and Confirmation. Is Confirmation a gratuitous bow in the direction of coming of age ? Is it the occasion when the baptised make their personal commitment to Christ and his Church ? Or is it actually the other half of Baptism, without which Baptism is incomplete ? Is Confirmation a first principle as our Prayer Book suggests ? Is it essential ? If not, then let's be done with it. If it is essential then we must stop talking of Baptism (meaning the first stage of initiation) as if that alone were essential. "Baptism" then would mean the complete initiation rite of the Church and would include "the laying on of hands."
And Lambeth '68 seems to be aware of the problem. "We are concerned at the lack of any form of commissioning for laymen analogous to the ordination of clergy." We commend the following alternatives as possible lines of experiment: (a) Admission to Holy Communion and confirmation would be separate. When a baptised child is of appropriate age, he or she would be admitted to Holy Communion after an adequate course of instruction. Confirmation would be deferred to an age when a young man or woman shows adult responsibility and wishes to be commissioned and confirmed for his or her task of being a Christian in society." (This alternative does complicate the picture.) (b) "Infant baptism and confirmation would be administered together, followed by admission to Holy Communion at an early age after appropriate instruction. In due course the Bishop would commission the person for service when he or she is capable of making a responsible commitment." (And how would such commissioning differ from ordination ?)
Lambeth '68 is aware of the problem; but the alternatives offered do not appear to get to the root of it. Your Committee is in the same situation. We can but remind you of Resolution 25, Lambeth '68. "The Conference recommends that each province or regional church be asked to explore the theology of baptism and confirmation in relation to the need to commission the laity for their task in the world, and to experiment in this regard."
Before we can begin implementing any part of "Towards a Wider Ordained Ministry" (Lambeth '68) serious attention must be given to widening our existing orders, to what actually happens in Baptism, Confirmation, and Ordination, to the whole question of the "universality" and "indelibility" of "holy" orders, and finally to "a better theology of the Laity." Then we shall be in a position to "go further and ... make provision for ..." a wider ordained ministry. We can agree with Lambeth '68 that "parochial and non-parochial, full and part-time, stipendiary and honourary clergy are all needed"; but there are too many inconsistencies, too many assumptions, too much danger of "falsified perspectives" for us to proceed at once.
Subjects
Ministry - Anglican Church of Canada
Ministry - Anglican Communion
Anglican Church of Canada - Clergy - Appointment, call and election
Anglican Church of Canada - Clergy, Non-stipendiary
Priest workers
Anglican Church of Canada - Clergy - Secular employment
Priesthood - Anglican Church of Canada
Priesthood - Anglican Communion
Vocation - Religious aspects - Anglican Church of Canada
Laity - Anglican Church of Canada
Lay ministry - Anglican Church of Canada
Lambeth Conference, 1930 - Resolutions
Lambeth Conference, 1958 - Resolutions
Lambeth Conference, 1968 - Resolutions
Baptism - Anglican Church of Canada
Confirmation - Anglican Church of Canada
Christian initiation - Anglican Church of Canada
Less detail

17 records – page 1 of 2.