"1. That the last rubric on page 561 of the said Prayer Book, which reads, 'and there shall none be admitted to the Holy Communion, until such time as he be confirmed, or be ready and desirous to be confirmed', be deleted.
2. That the following rubric be added after the rubrics on page 66 of the said Prayer Book,
'Persons baptized with water in the name of the Holy Trinity may receive the Holy Communion.'"
Moved by: Professor D.C. Masters
Seconded by: Dr. D.H. Gould
That the Memorial be tabled. DEFEATED
Dr. Merriman then requested that a vote be taken on the two sections separately.
"That Resolution, 'Admission to Holy Communion', in its two parts, be referred to the Doctrine and Worship Committee for study, in the light of decisions made during this Synod on Christian Initiation, and a report be submitted to the next session of General Synod." CARRIED
[Recorded as No. 135 in Acts of Synod, p. 72. List of Acts includes actions which are NOT resolutions/acts.]
That Canon XXI be amended by deleting Part V - Admission to Holy Communion in Special Cases. CARRIED IN ALL ORDERS Act 19
[Text of Part V as per 13th edition (2002) of The Handbook of the General Synod of the Anglican Church of Canada, p. 117:
"V. ADMISSION TO HOLY COMMUNION IN SPECIAL CASES
26. Admission to Holy Communion in Special Cases
In every case where a person who has been remarried, except as provided above in this Canon, whose former and present partners are both living, desires a ruling with respect to admission to Holy Communion, the case shall be referred by the incumbent to the bishop of the diocese for judgment. In arriving at this judgment the bishop shall have due regard for the spiritual welfare of the petitioner as well as the provisions of this Canon. The bishop shall give the judgment in writing to both the incumbent and the petitioner."]
That, having received through the House of Bishops the request of the General Commission on Church Union for a revision of the present ecclesiastical discipline to permit occasions for reciprocal Inter-communion: this General Synod respectfully requests the Diocesan Bishops of The Anglican Church of Canada to permit Anglicans and members of other Christian Churches to share in Eucharistic practice with the full knowledge and consent of the proper authorities.
Voting proceeded by Orders on the amendment. Clergy, seventy for, thirty-five against. Laity, seventy-seven for, twelve against. Upper House, twenty-four for, ten against. The amendment as amended was then put to the House.
Clergy, eight-two for, twenty-one against. Laity, seventy-eight for, eleven against. Upper House, twenty-five for, nine against. The motion as amended was put to the House.
Clergy, eighty-four for, nineteen against. Laity, seventy-nine for, eleven against. Upper House, twenty-six for, nine against. CARRIED in both Houses.
Deviations from church discipline and practice arising out of ecumenical enthusiasm are a matter of concern to the Anglican Church of Canada.
The church has played an important role in bringing about a relaxation of tensions that for centuries have been divisive religious factors. But its bishops stress that negotiations with other churches have union and full communion as their objective and until this is attained Anglican clergy and laity should observe canonical laws and regulations.
In connection with marriages of Anglicans and non-Anglicans the House of Bishops has reaffirmed that Anglican clergy may accept invitations to participate in services in other communions provided that no breach of the matrimonial discipline of the Anglican Church of Canada is involved.
The House of Bishops recognizes that the instruction on mixed marriages issued in Rome last March by the Congregation for the Doctrine of the Faith represents a real effort by the Roman Catholic Church to solve some of the problems involved in this difficult question. However, the bishops feel that the instruction does not really succeed in meeting the Anglican viewpoint.
Therefore, in the case of a marriage in a Roman Catholic church involving an Anglican who has given a pre-nuptial undertaking respecting the nurture of children in the Roman Catholic faith, the participation of an Anglican priest is not permitted. Such participation, by the terms of the Rome decree, is limited to a post-service exhortation and word of goodwill. If the Anglican party to the marriage has made no pre-nuptial agreement, the regulation does not apply and each case must be dealt with individually.
At the marriage of an Anglican and a member of another communion in an Anglican church, a non-Anglican priest or minister may be invited to assist, reading from the Anglican marriage service such prayers as are generally allowed by diocesan bishops.
To meet increasing pressures for inter-communion and to regularize practices that have developed in some churches, the Anglican House of Bishops has modified regulations concerning the administration of Holy Communion to unconfirmed persons. The bishops stipulate, however, that Anglican clergy are not authorized to issue any open invitation to Holy Communion.
The new ruling, to be used by diocesan bishops at their discretion, would permit Holy Communion to be administered to the following baptized persons of other communions:
Isolated communicants who have no regular opportunity of receiving the sacrament from their own ministers; staff members and pupils in hostels, boarding schools and colleges where there is a chapel in which the eucharist is celebrated; staff and inmates or patients of institutions in which there is an Anglican chaplaincy; Christian people gathered together for dialogue and prayer for the unity of Christendom; tourists and travellers attending Anglican churches; members of families, some non-Anglican, who on special occasions wish to receive the Holy Communion together.
Generally speaking, Anglican clergy do not refuse communion to any baptized persons, but in some cases they inquire into the communicant status of individuals.
This entire issue, which is inset into vol. 9 no. 4 (Pentecost 2003) is here presented as "a theological contribution to The Baptism Project, LC's [i.e. Liturgy Canada's] attempt to foster dialogue about the process of Christian Initiation. Dr. Holeton offers an extensive and, we believe, very important historical account of Fr. Fairweather's significant contribution both the BAS and, even more importantly, to a renewed understanding of the theologically necessary link between Baptism and Eucharistic fellowship." -- From Editorial by John Hodgins to vol. 9 no. 4 (Pentecost 2003), p. 3.
"Eugene Fairweather's contributions to the work of the national Doctrine and Worship Committee (D&W) and to the Book of Alternative Services (BAS) lay primarily in two areas: unmuddling the impasse between the House of Bishops (HoB) and D&W in the work towards new rites of Christian Initiation and drafting the rites of Ordination" (p. 1).
The article is a concise and penetrating analysis of the development of the "new" theology of baptism and Christian initiation (including the issue of admission to Communion) which took place in Canada between 1969 and 1985. It focuses on the controversy and conflict between the Doctrine and Worship Committee (and its sub-committees and task forces) and the House of Bishops. Fairweather's pastoral, political and theological contributions are described, especially his crucial report delivered to the October 1981 [* See paragraph below] meeting of the Joint Task Force on Christian Initiation entitled "Christian Initiation : our Present Situation" which included "A Modest Proposal" and set out seven key principles about baptism and Christian initiation.
*N.B. A typo, two thirds of the way down the second column on page 4, says October 1982 instead of 1981. Footnotes 12-14 on page 8 confirm that the report was in fact presented in October 1981
"Should we invite persons who are not baptized to receive Holy Communion ? (p. 1)" There is currently debate about whether to invite individuals who have not been baptized to receive the eucharist in Anglican churches in a practice called open communion. "There are good reasons, both missional and theological, for doing so. The Missional Case. Consider the fact that most Anglican churches now celebrate the eucharist every Sunday at every service. Yet many people are not baptized. Do we invite them to church for Sunday dinner and tell them they cannot eat the food ? How can our churches be places of hospitality if we exclude table fellowship with the non-baptized ? (p. 11)" "Open communion increasingly is seen as a way to build a bridge between the church and the unchurched" (p. 11). "The Theological Case. There is another consideration, however. Who is the host of the Lord's Supper ? God. ... God's hospitality is a hallmark of the meal we call eucharist" (p. 11). "Jesus welcomed all to his table. Might we also welcome people with the same openness and acceptance as Jesus did ? After all, it is the Lord's table, not ours" (p. 11).
Dr. J.R.H. Dempster introduced the Doctrine and Worship Committee Resolutions on Christian Initiation.
Moved by: Dr. J.R.H. Dempster
Seconded by: Bishop R.K. Maguire
THAT this General Synod,
1. having considered the proposed Order for Holy Baptism, together with its appended forms for the Re-Affirmation of Baptismal Vows and for the Reception of Persons from another Christian Denomination, requests the House of Bishops to give careful pastoral consideration until the next General Synod to the effects on the life of our Church of using this Order, this consideration to include the possibility of authorizing carefully defined trial use as an alternative to the forms of service of Holy Baptism and Confirmation contained in the Book of Common Prayer;
2. and further, that this General Synod intends, and requests the House of Bishops to declare, that where trial use is duly authorized, persons initiated by the said proposed Order of Holy Baptism shall be firmly recognized as members of the Holy Catholic Church and admitted to Holy Communion (unless ineligible for other cause), and that no supplementary act of Christian Initiation shall be deemed necessary.
It was agreed that all motions relating to Christian Initiation be placed before Synod at this time.
Moved by: Chancellor H.R.S. Ryan
Seconded by: Canon A.G. Baker
THAT sub-sections 3. and 4. be added to the motion as follows:
3. That General Synod request the House of Bishops to give, where necessary, dispensation from the last rubric at the end of the order of Service of Confirmation in the Book of Common Prayer;
4. That Christian Initiation be the subject of intensive study, both from the theological and pastoral points of view throughout the Canadian Church;
and that the responsibility for this study, including the provision of materials, and the initiation and support of specific projects for study be entrusted to the Doctrine and Worship Committee;
and that the subject be on the agenda of the next General Synod.
A long and carefully presented debate followed, with speeches from representatives of many groups in both Orders.
The debate concluded at 10:00 p.m.
THAT the motion be put. CARRIED IN BOTH ORDERS
The vote on the original motion, moved by Dr. J.R.H. Dempster, seconded by Bishop R.K. Maguire, including the addition proposed by Chancellor H.R.S. Ryan and Canon A.G. Baker, which had been accepted by the mover and seconder, was then put, and CARRIED IN BOTH ORDERS Act 53
The session concluded with the Primate calling the members to a period of prayer, followed by the repetition of the Grace in unison.
THAT this General Synod instruct the appropriate authorities to take the necessary steps for the introduction at the next Synod of legislation repealing the last rubric at the end of the Prayer Book Service of Confirmation, and substituting a rubric stating appropriate conditions for admission to Communion and request the House of Bishops to approve and encourage the giving of dispensation by diocesan bishops from the requirements of the rubric until it is repealed.
CARRIED IN BOTH ORDERS Act 56
[Text of last rubric at the end of the Confirmation Service (p. 561) in the Book of Common Prayer (1959): "And there shall none be admitted to the holy Communion, until such time as he be confirmed, or be ready and desirous to be confirmed".]
"This paper was delivered to the Bishop's Clergy at Ridley College, St. Catharines in June 1972. Though not intended a an autobiographical or historical essay, it paints a vivid picture of church life earlier in our century and describes some of the formative influences on a leader of the Canadian church. It appears now during the centennial of the Diocese of Niagara, of which the author was the seventh bishop, from 1949 to 1973" (p. 11).
Article divided into two sections: "Part 1. The Irish Tradition" -- "Part 2. The Earlier Canadian Tradition". The author describes and reflects on his upbringing as a member of the Church of Ireland. In the course of his remarks about education he comments negatively on the order of Christian Brothers. "[A]lthough there must have been, and are, many examples among them of dedicated and able teachers, I thought then, from their students' remarks, and I continued to think, from what I since learned, that in the main, they were something less than brotherly or Christian and that many of them had been pushed into a profession for which they had little aptitude and less affection" (p. 12). In the main the article focuses on the theological and social aspects of Christian initiation: baptism, confirmation and admission to communion -- in the Church of Ireland in the first quarter of the twentieth century and in the Anglican Church of Canada in the first half of the twentieth century. Summarizing his experience since ordination in 1928 Bagnall says: "'[G]enerally speaking, if parents approached a parish priest with the request that their child be baptized, it was, generally unthinkable that they would be refused. .... After baptism there followed a period of physical nurture as the baptized child grew in body and mind. In due course, he was enrolled in Sunday School, eventually prepared for confirmation and, finally, brought to the bishop to be confirmed by him when he could say the Creed, the Lord's Prayer and the Ten Commandments according to the accepted Anglican tradition. The door to the altar lay was unlocked and opened and a new communicant admitted, hopefully to be faithful unto his life's end. Forty-five years ago  there were few public debates on Christian Initiation in Canada and I should think that the most profound teaching on the subject was that baptism, Christian instruction, confirmation, etc. were pastoral opportunities in which many deep conversations occurred or, because they were not seized, many souls lost. My memory may not be accurate here, but it seems to me that if there was an emphasis in those days, it was on open rather than closed communion. But it was a respectable openness and practised without fanfare, headlines or public pronouncement. In other words, those who felt keenly on the subject one way or the other were not scandalized" (p. 18).
Author is "the retired Bishop of Niagara, is Registrar of Christ's Church Cathedral, and is active on the Ontario Council of University Affairs to which he was appointed by Premier [William] Davis" (p. 19).