"This book is not a polemic, but is rather an analysis of evidence obtained from a sociological survey of opinions. It is based on what impresses me as a large 'sample', and can be accepted as representing what the clergy really do think and feel. In my own judgment, the significant point which emerges from the study is that our Church is so dependent on its parish clergy, and yet knows so little about them. It is perhaps impossible to think of 'the Church' apart from the parish clergy, for the Church is organized to revolve around these 1800 men. Yet this study shows that the whole Church -- the parish clergy themselves, as well as the bishops and the laity -- does not know all that is in their minds and hearts. When it is also recognized that the Church is having serious difficulties in many areas of its life, it becomes all the more important that the Church should gain the kind of accurate knowledge of these indispensable men that this book provides." -- Foreword.
Includes bibliographical references (p. 236-238) but NO index.
Contents: Foreword dated Bishopscourt, Winnipeg, Trinity Sunday, 1967 / Howard Rupert's Land [i.e. Clark], Primate -- Acknowledgements -- Table of Contents -- Introduction -- Some Preliminary Findings -- The Clergy Look at Their Work -- The Loneliness of the Clergy -- Clergy Salaries -- Ministerial Duties and the Allocation of Time -- Personal and Spiritual Development and Direction -- Parish Administration -- Relaxation and the Parish Minister -- Changes and Reforms -- Conclusions -- Appendix.
Photo consists of a group of Clergy on the steps of St. Alban's at the Keewatin Synod, including: Bishop Hives, The Ven. Plumridge, Dean L.M. Watts, Rev. Ron Lundy (Sioux Lookout), Rev. John Bonnard (Big Beaver House), Rev. Michael Piddington (Split Lake), Rev. Len Fryer, R. Flowers, the Ven. Gary Woolsey, Ralph Rowe, Rev. Kaye, Rev. Schlotterbeck and M. Etter.
I. That a national personnel office be established to co-ordinate regional and diocesan personnel policies; to facilitate more appropriate deployment of clergy throughout the country with due regard for the canonical responsibilities of dioceses and parishes; and to establish manpower strategy for effective recruiting of future clergy. CARRIED in both Houses.
II. That, using accepted guidelines, each diocesan bishop, in consultation with his clergy and church wardens, prepare and share with the national personnel office, a description of every assignment within his diocese, and an evaluation of the qualifications and skills of every minister within his diocese by June, 1970. CARRIED in both Houses.
That the positions of archdeacon and rural dean be redefined, or new positions created, which will make effective the guidance and support of the ministers associated with them, under the bishop's direction, and that persons holding these positions be trained to exercise these responsibilities.
Moved in amendment by the Rev. E.D. Eldridge, seconded by the Archbishop of Fredericton,
That the word "bishop", be added before the word, "archdeacon". CARRIED in both Houses.
Moved in amendment by the Very Rev. E.G. Flagg, seconded by the Very Rev. F.F. Nock,
That the word "dean", be added following the word, "bishop". CARRIED in both Houses.
The original motion was put as amended and CARRIED in both Houses.
Be it resolved that the Committee on Ministry be directed to contact the Diocesan Bishops to request them to ascertain the wishes of their clergy respecting the formation of diocesan clerical associations for their mutual benefit and unity of purpose in matters relating to their ministry. CARRIED in both Houses.
That in regard to women presently ordained as deaconesses in the Anglican Church of Canada, the Primate be asked to initiate any steps which may be necessary to ensure that those who are so ordered may belong to the diaconate. CARRIED in both Houses.
This is in substitution for Resolution 2, page 264, which was withdrawn by the mover and seconder.
Whereas there is need for clarification of the positions of deacons and deaconesses in the Anglican Church of Canada, be it resolved:
that the Primate be requested to initiate a study of all aspects of the diaconate, including requirements for ordination, the character of the office, the duties, the status and the permanency, with the effect which various uses of the diaconate would have on the Service of the Ordering of Deacons and of Deaconesses, and to report to the next General Synod. CARRIED in both Houses.
That the words contained in the proposed amendment to Part IV, Section 4 of Canon XXVII following the words "this part" in line 3 hereof be deleted and the following words substituted therefor: "the Bishop shall permit the marriage to be solemnized in a church to be designated by him after consultation with the incumbent in charge."
The amendment thus reads:
"(D) If the incumbent of a parish declines for reasons of conscience to solemnize the marriage of a parishioner in his parish pursuant to permission given under this Part, the Bishop shall permit the marriage to be solemnized in a church to be designated by him after consultation with the incumbent in charge."
The amendment to the amendment was CARRIED in both Houses. Notice of Motion 23(a) as amended was CARRIED in both Houses.
That this General Synod authorize the Committee on Theological Education, in consultation with the Bishops concerned, to proceed toward the establishing of the Anglican Committee on Postulants for Ordination in the form of four regional boards of selectors to interview postulants for Holy Orders and to make recommendations concerning each postulant to his Bishop. CARRIED in both Houses.
That the work of the Commission on Church Vocations be carried on in future within the Department of Religious Education and that the Commission be dissolved as of General Synod, 1962.
That a staff person be appointed to carry on the work of the Commission on Church Vocations and that he be supported by a strong working committee such as the divisional committees of the Department of Religious Education.
That the present budget of the Commission be made available to carry on this work.
That this staff person also assume the responsibilities as Secretary of the Division of College Work. RESOLVED by both Houses.
A schizophrenic conception of the church's over-all role in modern society is revealed in an apathetic response to a questionnaire on the training of laity in the Anglican Church of Canada.
The questionnaire was sent to some 7,000 Anglicans, clerical and lay, most of the latter active in parish administration or organizations, and might be said to represent the church establishment. Replies were received from fewer than 500.
The survey showed that a majority of laymen and laywomen held the church's primary purpose was "to communicate the Christian gospel to society" and "to provide inspiration and strength for daily life." The clergy upheld "worship" and "identifying and interpreting God's action in society" as the more important.
At the same time both clergy and laity saw issues involving social and political action such as hunger, poverty, youth problems, race relations, international affairs and housing as the great questions of today.
The traditional roles of the church ranked the highest for both clergy and laity, but few respondents felt the church should become involved in social or political action.
"The differences between clergy and laity over the church's primary purpose could be a cause of conflict and dissatisfaction within the church," said Rev. Canon Graham H. Tucker, consultant in lay training in the division of parish and diocesan services in commenting on the survey.
"Presumably those who answered the questionnaire see the church as providing motivation, compassion, etc., based on the gospel, but that the action and involvement must be done through other channels."
Recognition of the responsibilities of clergy, particularly in busy urban parishes, was noted in many replies, but there was considerable criticism of the ministry and with the conduct of parochial affairs. Lay respondents felt that high priority should be given to clergy retraining, with emphasis on youth and family life. Most of the replies favored the establishment of more lay training centres in Canada.
"A new approach to laymen's work is needed - something to fire the apathetic types," wrote a churchwoman in the 45-54 age group. "We need a Robert Kennedy in the church just to stir us up, or a Trudeau."
A Sunday school superintendent posed the question: "Are the clergy scared of a laity takeover?" A member of a parish advisory board commented: "The desired and desirable full participation of laity can only be accomplished when the clergy relinquish the 'only voice' in the parish."
Several clerical respondents noted the occupational distinction between the clergy and the laity, one stating: "As long as the clergy personify the church, and as long as the laity are content to leave things this way, there is little hope for renewal. The clergy must be prepared to serve the laity so that the laity, as the church, can serve the world."
The survey indicated that most men feel men's organizations are irrelevant, out of date or dying out. On the other hand women respondents gave a favourable rating to women's organizations in the church.
Two-thirds of the respondents preferred flexible, short-term groups organized around projects, instead of continuing men's and women's organizations. There was general recognition that the church needs to change, comments indicating that this referred to such matters as worship, and more democratic leadership and administration in parishes.
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.
The General Secretary presented the following resolution from the Executive of the Department:
"That this Executive Committee of the Department of Christian Social Service desires to express to the appropriate Church courts and committees (eg. National Executive Council, Committee on Theological Education, MSCC, Program Planning and Research, Anglican World Mission Committee) its conviction that the need for a national policy concerning the training, retraining, and deployment of manpower is vitally urgent and should be given a high priority in any steps being taken to bring about renewal within the Church,
And that the General Secretary be requested to send a copy of this resolution to the appropriate bodies and to the Diocesan Bishops."
It was noted that the latter action had been taken.
The Primate had named a special committee on whose behalf the Ven. B. Valentine submitted the following report:
The Diocese of Nova Scotia presented a memorial to the General Synod of 1965, seeking the repeal of the Colonial Clergy act. The General Synod referred the matter to the National Executive Council for consideration and report. The full text of the Memorial and the record of action appear in the Synod Journal 1965, pp. 120-1.
The Primate appointed a committee consisting of the Bishop of Montreal, Dr. Eric Jay and Archdeacon Valentine to consider appropriate procedures in this matter and to report for the guidance of the National Executive Council.
(2) The Subject Matter
No lengthy analysis of the Colonial Clergy Act is necessary since its main provisions are well-known, indeed notorious, to the National Executive Council.
The act was passed in 1874 and basically stipulates that:
(a) No person ordained to the Anglican ministry in churches other than those of England and Ireland can officiate in England and Wales without the written permission of the Archbishop of the Province and without a formal declaration of assent.
(b) No such person may officiate as priest or deacon in any church or chapel without the written consent of the Bishop of the Diocese.
(c) After two years in aggregate service under these conditions, he may apply to the Archbishop for a license.
For each contravention of the Act, a fine of Ten pounds must be imposed, both upon the offender and upon the incumbent of the Church or Chapel concerned.
(3) Historical Background
The fact that the Archbishops have always administered the Act with great concern and courtesy has done much to alleviate the practicalities of the situation. Nevertheless the principle and the implications remain and have, over the years apparently given rise to considerable corporate irritation. Certainly numerous and strong representations have been made by the churches concerned, aimed at the repeal or modification of the Act. A notable segment of scholarly and constitutional opinion within the Church of England itself has associated itself with these demands.
The Canadian Church, both in the General Synod and in official correspondence with the Archbishop of Canterbury, has a history of such representations which goes back at least until 1908.
Very briefly, the Committee would offer the following comments prior to its specific recommendation.
(a) We are somewhat inclined to the view that for us in Canada, this matter is somewhat peripheral; there are considerably more important things to worry about. Nevertheless, we recognize that in other areas of the Church, the nuances and implications of the Act may be far more significant for meaningful, trusting, fraternal relationships within the worldwide Anglican Communion. Our concern for modification should therefore be set at the level, not of personal disgruntlement, but of a mutually responsible concern for the welfare of the whole Anglican family. In this regard, the Committee has corresponded with Bishop Dean, seeking his wisdom.
(b) We wish to point out the genuine difficulties of the "Mother Church's" position. As in early times, all the heretics ultimately journeyed to Rome, so in some measure do their contemporary equivalents make their way to London. It would be mutual irresponsibility for us to suggest to the English Church total abolition of all regulations; without specifying detail or procedure, we suggest that significant modification -- including the title of the Act -- should be the goal.
(c) We note, procedurally, that the Act is amenable to repeal or modification only by the Parliament of England; it is not a matter of ecclesiastical jurisdiction. It is true, however, that the Church Assembly, by due procedure, can initiate the necessary legislation. The Canadian Church cannot of itself introduce any matter to the agenda of the Church Assembly or the Convocations of Canterbury and York; it would be possible for informal representation to be made to the Archbishop of Canterbury, such that he could insure the inclusion of the matter in an agenda.
(d) Three possibilities of action seem to present themselves:
- 1. To rely on the spontaneous initiative of the English Church to rectify a situation of which it is increasingly and sympathetically aware.
- 2. To approach the Archbishop of Canterbury and Sir John Gwillan Scott, the Executive Secretary of the Church Assembly, with a view to due process in the Church Assembly.
- 3. To approach the Archbishop of Canterbury seeking the appointment of a committee or sub-committee of the Lambeth Conference to study and report to the Conference of 1968 on the whole issue, such that a strong resolution could be adopted and issued by the Lambeth Conference.
The committee recommends to the National Executive Council that a sympathetic and positive resolution be placed before the General Synod of 1967. It should be directed to the Archbishop of Canterbury, seeking his cooperation and good will in placing the matter before the Lambeth Conference of 1968.
It is our conviction that a non-defensive and supportive initiative of this kind would have [an] excellent chance of positive response, and that a strong and wisely drawn resolutions from the Lambeth Conference would prove the most effective lever in securing prompt and significant action.
In respectfully submitting this report, the committee seeks its discharge. Barry Valentine, Convener.
That the report be received. CARRIED
It was then moved by the Bishop of Ottawa, seconded by the Bishop of Quebec,
That the report be forwarded to the Primate with the recommendation from the National Executive Council that he communicate directly with the Archbishop of Canterbury rather than referring it to General Synod, and that he report his action to General Synod. CARRIED