Report 006-3

Faith Worship and Ministry Report to General Synod Section III: Documents

E6	Report of the Sexuality Consultation	page 2
E10	Advanced Care Directives	7
M3	Report of the Theological Education Task Force	10
R6	Report of the Joint Working Group	15
	The Waterloo Declaration and Commentary	20
T1	Preliminary Response to The Virginia Report	42
T6	Proposal for a video on the use of Scripture	52
W5	Rapport final du Comit� liturgique �piscopal francophone (CLEF)	53
	Final Report of the French-Language Episcopal Liturgical Committee	56
	French Translations of portions of the BAS	separate document
W8	Report and Recommendations from the Liturgical Consultations	59
W10	Night Prayer	61
W14	Eucharistic Practices and the Risk of Infection	81

E6

A Report of the National Consultation on Human Sexuality
Geneva Park, Orillia, Ontario
January 26-28, 2001

Purpose of the Consultation

Conversations about human sexuality are taking place in many parts of the Anglican Church of Canada at this time. The conversations differ in a number of ways, which would include the following.

• Focus: Some conversations are focused on issues related to the Church's discipline and pastoral practice with regard to homosexual relationships. Some are more broadly focused on human sexuality in a wider sense.
• Intention: Some conversations aim to support and facilitate pastoral practice, some to stimulate wide-ranging conversations, and some to support planned synod motions.
• Stability: Some conversations involve stable groups that have been meeting over a period of time, some involve relatively new and, in some cases, fragile initiatives, and some conversations have fallen apart or have lost the support of participants with particular points of view.

With this in mind FWM designed a consultation to which delegates were invited from every diocese based, where possible, on the contacts previously supplied by the dioceses. Two dioceses sent no delegate and the "delegate" from another diocese was unofficial. Two members of the Dignity Inclusion and Fair Treatment Group were invited, and the four biblical scholars worked with FWM on a resource on the bible and sexuality. In addition one FWM committee member was present to assist with facilitation. (The Ven. James Cowan) and one staff person (The Rev. Canon Eric Beresford). Thirty-five people were present at the event.

When the dioceses initially nominated participants, two dioceses indicated their intention to send indigenous delegates. In the event both of these participants had to withdraw and were replaced by non-indigenous participants at the last minute. It was too late to seek indigenous participation through ACIP at that point. However, the group identified this gap as significant and suggested that future consultations should include indigenous voices in addition to diocesan nominations. FWM will seek indigenous participation in planning the discussion of sexuality at the 2001 General Synod.

The consultation was designed so that representative members of these conversations from every diocese could meet with the following purposes.

• To begin to develop networks of support for those involved in such conversations.
• To share information, resources and insights gathered from the process of dialogue in the dioceses.
• To gain a greater understanding of the state of the conversation across the country.
• To learn about current national church initiatives (DIFT / Biblical Scholars working on a resource with FWM) and provide feedback into those initiatives.
• To give advice concerning resources that could usefully be provided at the national level.
• To give advice to FWM as it seeks to plan the most effective way to engage General Synod 2001 in helpful discussion of topics related to human sexuality.

The responses to the consultation would suggest that each of these goals was met. Participants will be circulated with a participant list and plans are underway to include all of the participants on an e-mail list which can be used to share information and resources in an ongoing way. Some of the resources brought to the consultation will be included in the mailing. The key elements of the conversations about work in the diocese, current national initiatives and General Synod planning are provided in point form below. It should be noted that most of the participants identified the General Synod planning as the most difficult part of the process!

Major Lessons from the Dioceses

• There is a great deal of anxiety around this issue still. In some dioceses this is also related to the fact that communities that are small and struggling with other issues have little energy to engage such potentially divisive and explosive issues head on.
• There is sometimes the fear that dialogue is already a concession to those views with which we disagree (From all perspectives).
• There are a number of polarities in the life of the church that are reflected in this discussion. North v. South / Urban v. Rural / East v. West / Indigenous/ Non-indigenous...
• The conversations are at very different places. One of the difficulties has been maintaining inclusivity. This has remained difficult even in the most successful conversations.
• Hearing Diverse Voices was clearly a key turning point for conversations in many dioceses, even where that material was heavily criticized.
• Questions were raised about where the laity really is on this issue. The overwhelming majority of those present were clergy and there was a tendency to speak for the anonymous "they" (from all perspectives). There was also a recognition that silence does not equal consent to the most vocal position in a diocese, or parish.
• We have not succeeded in moving the conversation from homosexuality to human sexuality. Part of this relates to the "underground stuff" that is going on in many contexts. It is also related to some difficulty in talking about our own sexuality.
• There was a broad consensus on the need to provide pastoral guidance around a whole range of issues related to human sexuality - if less consensus as to the shape such guidance should take.
• Although there were some bruising moments - those who spoke in ways that were perceived as hurtful found that those contributions were rather rapidly dropped from sight in the conversation - although some anger about them did emerge in the evaluations.

Reading Scripture Together

• Real attention needs to be paid to methods of reading the scripture. During the weekend we saw ways of reading scripture that were energising. We did not see any startling new consensus arising, but we did see conversations in which people were generally on the same page and able to recognize each other as taking scripture seriously.
• The pattern of modelling conversation about scripture was extremely successful. More attention could have been paid to the process that followed, especially in terms of getting people to be more self-transparent about their own use of scripture. Two polarities that need particular attention are gathered around human discovery/yearning for the divine v. divine revelation and scripture above v. below culture.
• What is the role of tension / difference in revelation? This is a central question in how we define authority...
• Question of what is necessary for salvation - The point was made that Anglicans believe that scripture contains all things necessary for salvation, not that all things contained in scripture are necessary for salvation. How do we identify the weight of an issue? While for some this conversation was very exciting - some wanted to remind the group that Christianity is inescapably about revelation and has a core content which is not negotiable - human hardness of heart and the tendency to find ways to wriggle out of conventional obligations - impact of sin.
• We need to be extremely careful about language here. On a number of occasions unfortunate word choices led to conversations which appeared to be at cross-purposes. The most prominent of these related to the conversation about "wriggle room."

Dignity Inclusion and Fair Treatment

The group went through a process of consensus mapping. Delegates were asked to gather around "positions" that were labelled as "unacceptable - I will do all that I can to prevent this coming about" / "This has serious problems and needs a great deal work before being introduced" "Indifferent - I don't see what difference this would make." "This is generally good but needs some tweaking" "This is excellent - I would vote for it as it is" Only one person thought the material ready for General Synod. Two people opted for the position that the proposal was unacceptable. A moderately large group opted for the view that it simply needed tweaking, although some positioned themselves between that and indifference. The largest group saw significant problems with the material. The DIFT working group members present at the consultation collected detailed responses. There was clear concern about the inability to exclude from any position in the life of the church those whose beliefs would indicate a clear choice not to belong. There were also real concerns that the theological and pastoral intent quickly collapsed into a legalistic, rights based code of practices with no adequate mediation between the two. It was clear in the consultation that this proposal, in its current form, is still in trouble.

Advice for General Synod 2001

The overwhelming consensus was that it would be best to avoid motions at GS 2001. Again, the overwhelming consensus was that if there were any change in the status quo in the Diocese of New Westminster motions would become inevitable. The majority were concerned that any motion be pastoral and educational in intent. A minority felt that the least that GS would need to do would be to distance itself from any vote in New Westminster if the General Synod were to continue to function as a place where "conservative" and "liberal" voices could meet on level ground.

Advice given on content included:

• Stories of dialogues that worked - and those that did not and why
• Focus on relationship, covenant and commitment - importance of broad perspective and discussion of human sexuality not sexual orientation.
• One group asked for a motion if change occurs in New West which could be support / censure or distancing of National Church from New West...
• Do we need to accept a plurality of answers - what does this mean how can we do this...
• We need a moratorium on discussion - for some in the gay community the issue of blessing of unions is a non-issue (Our unions are already blessed) For others - especially clergy - this will not do.
• A motion to affirm the status quo?
• This issue is about healing and reconciliation

Advice on Process Included

• Dialogue not decision
• We need to set norms for conversation in forum groups - this was not done at the consultation and there were some bruising moments. On the other hand in the smaller context of the consultation the group found ways of "framing" these moments and moving on, and the advantage was that no one could complain that the process norms had also excluded particular content options.
• Speakers from a variety of perspectives - representative not adversarial
• Pre-synod printed material
• The intention of Synod needs to be to keep us together
• Look at alternative decision-making models - indigenous consensus building models
• We need to find ways of keeping the agreements in the midst of disagreement in focus...
• Remember that the movement to new insight around these issues is often very slow both for individuals and for communities...
• When thinking about any possible motion we need to raise questions about the impact of the passage or failure of that motion
• We need as much time as they will give us
• Don't mix this conversation up with the DIFT materials. They are connected but different.
• There needs to be clarity, integrity and transparency in the agenda.
• Recognize that there is more than one subculture at work around these issues.

Needs of the Dioceses

• Materials that focus on undecided and uninformed groups - One survey revealed that this was the largest group in the church.
• Liturgical Resources that support the discussion
• The support of bishops...
• Study resources that clarify different positions
• Need to admit that these issues also exist in northern and native communities - How did pre contact first nations deal with these issues?
• Conversation not about homosexuality but about healthy sexuality - issues of abuse
• We need to listen to each other's stories and learn to clear up misunderstanding. We need to strengthen the role of lay leadership in this area
• A publication on the accumulated wisdom on gathering and maintaining groups
• Assistance on guidelines for conversation
• More consultations like this one
• Use of the web site to pass on information about resources
• The priority needs to be on conversation - not on the outcome (holy conversation?)
• Limited time, energy and budget to gather people together - alternative ways to continue the conversation?
• Ways to avoid real or presumed hidden agendas
• Ways to avoid feeling disheartened by the difficulty of the conversation
• Sharing of materials produced in other dioceses
• Attention to structural questions - to whom do dialogues relate / report - how do they link in with parishes / individuals / diocesan councils
• Go wider than homosexuality - pastoral materials for a wide range of sexuality issues including young married / broken marriage

E10

Caring for Those Who Cannot Choose

Providing Pastoral Care

For those working with Advanced CareDirectives

Prepared by the Faith Worship and Ministry Committee of the Anglican Church of Canada

Advanced Care Directives

Power of Attorney / The Mandate

Advantages to Making an Advanced Care Directive

• Advanced Care Directives help us to ensure that our wishes are respected in situations where we can no longer actively decide for ourselves.
• Advanced Care Directives can relieve those who must decide on our behalf of a great deal of anxiety. They help people to be confident that they are doing what we would have wanted.
• They can reduce our anxiety in the midst of progressive illness, by reducing the fear that inappropriate and unwanted medical treatments will be forced upon us as our disease progresses.
• They can reduce conflict between those involved in decision-making by giving greater clarity about our wishes.
• They can provide an opportunity for families to talk together about our feelings, hopes, and fears as we face catastrophic illness.

Limits of Advanced Care Directives

• They cannot cover all situations. Sometimes an illness develops in an unexpected way and decisions must be made about treatment options that were not foreseen. They are not a substitute for conversation and the need to make sure that decision-makers understand and respect our values.
• Sometimes our values change. Our feelings about what we want while we are healthy, and what we actually want when sick may be very different. Advanced Care Directives need to be reviewed and updated on a regular basis.

Who Should Draft an Advanced Care Directive?

The Rev. Canon Eric B. Beresford,
Consultant for Ethics and Interfaith Relations,
600 Jarvis Street, Toronto, ON, M4Y 2J6
(416) 924-9199 x.209 [email protected]

M3

A Report of the Task Force on Theological Education for Ordained Ministry

Background

The Council of General Synod, November 1997, authorized the Faith, Worship and Ministry Committee (FWM) to do more concentrated work on the issues raised in Recommendations C1-6 from the Consultation on Discernment for Ordained Ministry. These recommendations concerned national standards of theological education for ordination. The Consultation had received overwhelming support from all orders of ministry and all areas of the country for the establishment of some basic national standards for all those ordained to the priesthood, recognizing that priesthood is lived out in a variety of ways in today's church. The Consultation recommended a basic minimum core curriculum, and a national core curriculum committee which would address matters related to content of the curriculum, modes of delivery and assessment. FWM called for a study to determine the feasibility of establishing a basic minimum core curriculum for all being prepared for ordination to the priesthood, whether those candidates were being prepared in traditional theological colleges or through alternative training models. That study was to include participation from the House of Bishops, theological colleges, those involved in the training of people for alternative and complementary forms of ministry, and lay people with gifts in the areas of adult education.

The Task Force on Theological Education for Ordained Ministry was set up by FWM in October 1998. That task force met in Saskatoon in January 1999 and represented a broad spectrum of experience and involvement in theological education. After much discussion, the task force felt that defining a core curriculum was neither feasible nor desirable, but that it would be possible to develop an experiential model which would allow us to consult with the parties involved and suggest some expectations and competencies for those preparing for ordained ministry in the variety of programs now available. We decided, because of the short time available for our work, to restrict our study to preparation for ordination to the presbyterate. We recognized however that it is equally important to look at standards and expectations for those preparing for ordination to the diaconate and the episcopate.

A second meeting of the task force, expanded to include groups and regions not represented at the January meeting, was held in Oakville in September 1999. A list of the membership of the task force is attached to this report. We felt a need to work with others in the church to develop a vision for theological education at the beginning of the 21st century, and recognized that our work as a task force is just the beginning of an ongoing conversation. At this second meeting, we used a process developed by task force members which called for reflection on the questions asked of the candidates at the service of ordination to the priesthood (BAS, p. 646). What sort of competencies might be expected in order for a candidate to make these promises? We agreed that the questions of the ordination covenant ought to be set within the wider context of baptismal ministry and the baptismal covenant. What must a priest know and be in order to support the ministry of all the baptized? We then took the revised process to the wider church in order to involve others in the discussion.

Groups consulted

During the year 2000, a wide variety of groups in the Anglican Church of Canada have participated in a process of discussion and reflection on standards and expectations for theological education.

• the House of Bishops
• the Anglican Council of Indigenous Peoples
• the Heads of Anglican Colleges
• the Council of the College of Emmanuel and St. Chad
• the Examining Chaplains of the Diocese of Rupert's Land
• members of the Provincial Synod of Rupert's Land
• the Council of the Province of Ontario
• participants in "Seedtime and Harvest", a ministry conference of the Province of British Columbia and Yukon
• the Provincial Synod of Canada
• a gathering of Edmonton Diocese theological students
• the Examining Chaplains of the Diocese of British Columbia
• the Examining Chaplains of the Diocese of Kootenay.

We received helpful information also from the Diocese of Toronto ("Core Values of Priests in the Diocese of Toronto"), from the Ontario Provincial Council on Theological Education (OPCOTE) in the form of a report and action commitments from their June conference on theological education, and a statement of the Ontario House of Bishops ("Godly, Learned and Able"). The spring 2000 issue of Ministry Matters, "Focus on Theological Education", brought some responses. We are thankful to all who participated in the discussion. We are grateful for their willingness to engage in this discussion in such a lively way, and for the rich variety of ideas and opinions which have helped us shape this report. We hope that this process will lead to a wider discussion of issues around theological education in Canada in the coming years.

A Summary of the Discussion

Participants identified many roles, knowledge areas, skills and qualities which they felt those ordained to the priesthood ought to have. The full set of responses will be archived in the Faith Worship and Ministry office.

Among the roles which were identified were teacher and mentor, liturgical presider, and leader (both displaying leadership qualities and fostering leadership in others). Other roles included gatherer of the community and facilitator, preacher and story teller, reconciler and healer, advocate, counsellor and confidant(e), colleague and evangelist. The priest should be a life-long learner.

Skills and Knowledge

Mentioned often were competence in Biblical scholarship and interpretation, a thorough grounding in Anglican theology and tradition (history, the sacraments, liturgy, spirituality) and skills in preaching and public speaking. Other important skills identified were

• an ability to connect theology with everyday life
• an ability to articulate one's own beliefs and the faith of the church
• an ability to provide spiritual leadership and to use the pastoral rites of healing and reconciliation
• an ability to introduce change
• skills in education and an understanding of different leadership styles
• skills in group dynamics and leadership
• listening skills
• a good knowledge of one's self, of human nature, of contemporary and local culture, of the community
• conflict management
• organizational skills
• a knowledge of appropriate boundaries and the norms of behaviour for those in positions of power, with specific attention to issues of sexual harassment and abuse.

Qualities

Responses described the priest as a person of prayer and of commitment to the Christian faith. The priest should be a person of maturity and integrity, a "wholesome example" to the parish and community, a person of good moral character. Important qualities listed were a liking for people, a warm and welcoming presence, compassion, humour and optimism, good common sense. The priest needs to have a respect for the breadth of Anglican tradition and be sensitive to differences in culture. The priest should be accepting of others, able to keep confidences and to set and keep boundaries.

An Evaluation of the Process

Our original proposal asked for another meeting of the task force in the fall of 2000 to review the data gathered from regional and local groups and to prepare a report for FWM, COGS and General Synod. It was clear by mid-1999 that this would not be possible because of financial constraints. The scheduling of the final FWM meeting of the triennium in mid-September 2000 has pushed us to prepare a report in the time available. A steering committee of Patricia Bays, Stephen Andrews, Helena-Rose Houldcroft, Richard Leggett and Barbara Liotscos met in Saskatoon in early September 2000 to prepare this report. We have circulated it for comments to the members of the task force, and it represents our conclusions at this time.

Some Comments

The task force, at its first meeting, felt that a standard core curriculum might not be sufficiently flexible to be adapted to local contexts of theological education. We wanted to try to express a set of core expectations for theological education that could be affirmed in a variety of contexts across the country. We affirmed that theological education is dynamic, and always evolving. It must be responsive to the local context. It will use a variety of methodologies and deliveries, and should be evaluated by looking at competencies as well as a particular body of knowledge.

The task force also recognized the importance of providing a forum for all those involved in theological education to communicate with each other. We were a representative group of clergy and lay people from all provinces of the Canadian church, with a variety of involvement in preparing and assessing candidates for ordained ministry. We found our discussion valuable in the opportunity to share information, ideas and concerns. We felt that this discussion ought to continue in the Canadian church, and that there should be more sharing of expectations and concerns by bishops, parishes, colleges/training centres and diocesan and regional programs of training. We would like to encourage the active participation of First Nations people in this discussion.

There are some questions that need to be asked. What are the ministries for which people are being prepared? What are the different models of ordained ministry within the Anglican Church of Canada? What is the nature of priesthood, and is the ministry of all ordained priests clearly seen to be universal and transferable even though they are ordained in specific local situations? What constitutes readiness for ordained ministry? How does the church develop and assess this readiness after all component requirements are met? How do theological colleges/training institutions differentiate between graduation/completion of a program and suitability for ordination, between competency in academic skills and in professional skills (for example, a testamur certifying suitability for ordination distinct from the degree or diploma)? How does the church assess educational programs to ensure that people are being adequately prepared? Who should be responsible for the evaluation of such educational programs? How do we shape programs and processes of theological education that are contextual, have integrity and will prepare candidates to exercise ordained leadership in a church whose structures are changing and whose communities are increasingly diverse?

We felt that the best way to continue the discussion would be the setting up of structures within provinces and between provinces that would look at these questions of assessment of candidates and programs, and would identify experiences and resources for theological education. We recognize that all provinces have a concern for theological education and have begun to work at these questions. We want to encourage that conversation to continue with a wide variety of participants, and that the results be shared with other provinces.

Recommendations of the Task Force to FWM

1. In order to encourage this discussion and sharing, we recommend that each province have a commission which deals with theological education. The commission should have representatives from the episcopate, presbyterate, diaconate and the laity, and should include representatives from every diocese and from all institutions and programs of theological education for ordained ministry in the province. This should include representatives of programs which prepare aboriginal candidates, and diocesan training schemes for local preparation of candidates. Their work should be shared with the other provinces, by reporting and sharing resources, and by meeting together on occasion.

2. The Ontario House of Bishops has produced a useful statement on Theological Education, "Godly, Learned, and Able". We encourage other provincial houses of bishops to produce a statement on theological education.

3. We recommend that the national church continue to have an interest in theological education and encourage the sharing of information and resources. This might be done by a national staff person, a designated representative of a province, a faculty member or other interested person.

4. We encourage the national church to develop a program of funding, perhaps through the Anglican Foundation, to encourage advanced theological study and the training of faculty and other teachers of theology. A model for this might be the Episcopal Church Foundation Fellows of the Episcopal Church in the United States.

5. We would like to see our report circulated widely in the church. We ask FWM to see that a copy of the report goes to all those groups listed above, who participated in the process, and to provincial ministry committees. We express our hope that any action taken by FWM in response to the report will be communicated to Task Force members and to the participating groups.

We thank the Faith, Worship and Ministry Committee for calling us together and for making it possible for us to share in an ongoing discussion of theological education in the Anglican Church of Canada.

Respectfully submitted,		Patricia Bays (Chair)
Members of the Task Force
Dr. Patricia Bays (chair)		The Very Rev. Dr. Stephen Andrews
The Rev. Canon W. N. Christensen		The Ven. Lydia Constant
Dr. Walter Deller		The Rev. Dr. Wendy Fletcher-Marsh
The Rt. Rev. Fred Hiltz		The Rev. Canon Helena Houldcroft
The Rev. Laverne Jacobs		The Rev. Dr. Richard Leggett
The Rev. Dr. Boyd Morgan		The Rt. Rev. Donald Phillips
Dr. Eileen Scully		The Rev. Canon Fletcher Stewart
The Rev. Dr. Donald Thompson		The Rt. Rev. Ann Tottenham
Staff: Ms. Donna Bomberry		The Rev. Barbara Liotscos

R6

REPORT OF THE JOINT WORKING GROUP
TO
THE GENERAL SYNOD OF
THE ANGLICAN CHURCH OF CANADA
AND
THE NATIONAL CONVENTION OF
THE EVANGELICAL LUTHERAN CHURCH IN CANADA

January 2001

The Joint Working Group of the Evangelical Lutheran Church in Canada [ELCIC] and the Anglican Church of Canada [ACC] was established in 1995 through acts of the General Synod of the Anglican Church and the National Convention of the Lutheran Church. Six members of each Church supported by one member of each National Church Staff formed the membership of the JWG. This membership remained constant throughout the declared mandate of the JWG, though Lutheran support staff changed twice, The Reverend Richard Stetson replacing Pastor Leon Gilbertson, and the Reverend Cindy Helmerson acting in the interim. The Reverend Canon Alyson Barnett-Cowan provided staff support from the ACC. Membership on the JWG included for the ELCIC The Reverend Al Miller, Co-chair, Bishop Bill Huras, The Reverend Bill Bulger, The Reverend Dr. Roger Nostbakken, Ms. Carol Christenson and Ms. Anne-Marie Macintosh, and for the ACC Archdeacon James Cowan, Co-chair, Bishop Fred Hiltz, The Reverend Mary Holman, The Reverend Dr. Iain Luke, The Reverend Dr. Richard Leggett and Ms. Heather Labrie. The Reverend Dr. McKibbin Watts of the United Church of Canada, appointed to the JWG as Ecumenical Observer, participated fully in the Group's deliberations.

The mandate of the Joint Working Group was to

1. Design and oversee a process leading to full communion.

2. This joint working group's task is:

During the course of its mandate the JWG met ten times; once in each of British Columbia, Saskatchewan and Nova Scotia, three times in Manitoba, and four times in Ontario. The first meeting was held May 31 - June 2, 1996 and the last meeting was held November 10 - 13, 2000. Four of the meetings used time for opportunity to meet with local members of the two churches in order to share information about the proposal for Full Communion, to respond to questions and concerns, and to hear responses to the Waterloo Declaration. Each of these gatherings helped to shape the proposal which is to be presented to our governing bodies in July 2001.

The first meeting of the Joint Working Group studied the mandate which had been given to it, reviewed the agreements reached in Canada, through Canadian Lutheran Anglican Dialogues [CLAD] I + II and agreements reached internationally, specifically through The Niagara Report. We also identified outstanding issues between our two churches and developed a plan about how to approach these over our next several meetings. We remained focused on the understanding that our mandate was to establish a process which would lead to a Declaration of Full Communion between our two churches in 2001; we were not established to be yet another Dialogue Group seeking agreements over various issues.

The second meeting of the JWG established the timeline which would have to be followed if the Group's mandate was to be fulfilled by July of 2001. It was determined that two major questions concerning episcopacy and the historic episcopate needed to be answered in the affirmative by the two churches before the process outlined in the Timeline could reasonably continue. The question directed to the Anglican Church asked, "Are you prepared to recognize/to view the historic episcopate in the context of the understandings of apostolicity articulated in Baptism, Eucharist and Ministry, The Niagara Report, and The Porvoo Common Statement." The question directed to the Lutheran Church asked, "Are you prepared to take the constitutional steps necessary to understand the installation of synodical bishops as ordination."

Each church responded positively in 1997 to the respective question put to it.

The following timeline (established at the second meeting, and anticipating affirmative responses to the questions) became effective:

The proposed text of "The Waterloo Declaration" depended upon the responses of the two churches to the questions posed. Once the text was agreed by the JWG and a Commentary for it developed, the documents were to be submitted to the churches for study and for first reading by the respective synods and conventions. At each stage, (including the joint meetings of Bishops in 1997, '98,'99 and 2000) brakes to the process could be applied and the target date of 2001 revised. This was clearly stated to all groups concerned at every stage of the process. The desire of the JWG was, and remains, that we arrive at our respective meetings in July 2001 and give approval to the establishment of Full Communion or that the process be halted and altered before July 2001.

Within Canada, dioceses, synods and congregations were invited to respond, and many responses were received. "The Waterloo Declaration" was overwhelmingly endorsed by diocesan synods and synod conventions, with the exception of one diocese which requested more time to study it. The Joint Working Group requested the Anglican Communion and the Lutheran World Federation to comment on "The Waterloo Declaration. On the part of Anglicans, the Lambeth Conference commended ' the progress toward full communion between the Anglican Church of Canada and the Evangelical Lutheran Church in Canada as set forth in the Waterloo Declaration (1997) for consideration by both churches in 2001', and following Lambeth the Anglican Communion Office invited all Provinces to respond. (quote) Direct consultations were held with the Episcopal Church USA, the Church of Ireland and the Church of England.

The Lutheran World Federation, through the Lutheran members of the Anglican Lutheran International Working Group, welcomed the contribution of "The Waterloo Declaration" to the life of its communion. Direct consultations were held with the Church of Finland, the Church of Sweden, the Church of Norway, the Church of Estonia, and the Evangelical Lutheran Church in America.

While the Joint Working Group did not function as a dialogue group, but acted upon agreements already reached by our two denominations nationally and internationally, we did propose procedures for the following:

• reception of members of each church into the other with the same status as that which they held in the former church. (i.e. Confirmed member of the ELCIC received as a confirmed member of the ACC, and vice versa.)
• Pastoral Agreements for Clergy Serving in each other's Churches. This also included Canonical revision for the reception of clergy/rostering of clergy from Churches with whom we are in Full Communion relationships.

As well, the JWG has produced documents for study and for use during worship, support documents for the study of "The Waterloo Declaration", as well as documentation and programme for the annual joint meetings of bishops.

If the churches adopt "The Waterloo Declaration", they will make a series of commitments, including the establishment of a Joint Commission to oversee the relationship of full communion. The Joint Working Group recommends that this Commission have both meeting and program budget and that the mandate of the Commission be:

• To implement and monitor the commitments of the Declaration
• To evaluate our progress and growth in full communion
• To be both reactive and proactive; to be bold and prophetic
• To help facilitate joint meetings of the churches, including bishops and church councils
• To seek ways in which there can be common expression of our church life
• To report to the Council of General Synod and the National Church Council

The JWG suggests that the Commission have four members from each church, with staff, and that each church's delegation include at least one bishop, one theologian and one member of the executive council. It is desirable to have an ecumenical partner. The Commission would be established without term, but appointments could be made for 6 years.

Our continuing task as Canadian Anglicans and Lutherans is working to achieve the complete unity of the Church of God, and this is the responsibility of all the members of both our churches. Full Communion between our two denominations is but one step towards the realization of the great gift of the Spirit, the full visible unity of the Church of God.

All members of the Joint Working Group thank their respective churches for the privilege of serving Christ and His Church on this committee.

James A.J. Cowan & Alvin E. Miller
Co-chairs of the Anglican Lutheran Joint Working Group
January 2001

Please note that the revisions are underlined. The text (left hand column) is the matter to be voted on; the Commentary (right hand column) is for information.

T1

A Preliminary Response toThe Virginia Report

Over the last year, a joint working group of PIM and FWM has received written responses to The Virginia Report from Diocesan Doctrine and Worship Committees, Bishops, and the Partners in Mission and Faith, Worship and Ministry Committees.
The following Preliminary Response is drawn from those submissions. For the most part, the texts followed the form of response to the six questions put forward in the initial letter that went out with The Virginia Report to Diocesan Bishops. These questions were:

• What issues fundamentally threaten unity within the Anglican Communion?
• How are such issues best resolved?
• Should legislative authority be exercised at the international level in the Anglican Communion, and, if so, how, by whom and under what circumstances?
• What roles do you envision for: the Archbishop of Canterbury; Lambeth; ACC; the meeting of Primates?
• The Virginia Report study guide question #6 specifically asks whether the Primates should be expected to make authoritative judgments on doctrinal, moral, and pastoral matters - how do you respond?
• Would this document be useful for parish study?

In addition, both FWM and PIM engaged in serious study of The Virginia Report. Each of these committees' study processes considered the questions above, but also raised questions of their own and pushed the study further. FWM spent time engaging some of the theological issues raised by the Report. PIM prepared their response raising questions from their own context of experience in partnership.

An opening "General Remarks" section highlights what the responses praised in Virginia. This is followed by a collation of the responses to the six questions, above. A separate section follows, that highlights concerns raised by respondents about 'what is missing' from the Report. A fourth section highlights some theological concerns, and a final section considers the Report from the perspective of the principles of partnership. An Appendix includes excerpts from some of the written responses that may be of interest to some readers.

Respectfully submitted by Eileen Scully, FWM
On behalf of the Joint Task Group of FWM and PIM
Stuart Pike (PIM), Ellie Johnson (PIM), Barry Hollowell (FWM), Eileen Scully (FWM), Alyson Barnett-Cowan (FWM)

I. General Remarks

The responses generally lauded the "call" of The Virginia Report to reflect on these critical and central questions - what it means to be a Communion of churches, how we hold together unity in "graceful interdependence," and the interplay between change and continuity in the complexities of global cultures. Respondents recognized, with gratitude to the work of the Commissioners, that the questions that the Report seeks to address- how we live together in the greatest degree of communion possible; how to hold legitimate diversity together in unity; how to discern the limits of diversity - that these are important questions that the whole church needs to find ways of addressing.

A thread running through the responses is a note of gratitude that these questions are being addressed as theological questions in order of priority, not primarily as structural questions. Hence the greatest praise for the document is for its starting point in Trinitarian and koinonia theology.

In its "Trinitarian emphases and its recognition that we must fulfill the Gospel call to unity, interdependence, communion and mission in changing times and cultural contexts," as one report puts it, is to be found the strength of the document. "The Report wants to dialogue seriously with the world in which we reach out in ministry and mission, and that is good."

In particular, the following statement, found in the first chapter of Virginia was highlighted by several respondents: "the mission of Christ and the Church is celebrated and proclaimed in the liturgy which shapes the Trinitarian faith of the people of God and empowers them for a life of ministry and mission" (p. 29). And: "the personal and relational life of the Church is always prior to the structural" is also highlighted, within the understanding that without enabling structures the relational and personal aspects of the Christian life are unsupported.

II. Responses to Questions from the Joint Task Group

1. What issues fundamentally threaten unity within the Anglican Communion?

In their responses to this question, respondents pointed to local realities, tensions in the local church that threaten unity, as much as to the Communion. This says something about the fundamental nature of some of these issues for people. It also offers food for thought: if at the local level we are learning, in the Canadian church, some lessons about how to grapple with tensions (for example, around homosexuality) with patience, consultation, and the difficult and fragile work of nurturing dialogue over issues that threaten unity, if there a gift in our experience that can be offered to the Communion? Issues identified included:

• Theological disagreements over authority of Scripture, interpretation of Scripture, authority and its exercise
• Unilateral actions by Provinces
• Threats to role of laity in synodical structure of church governance
• Differing ways of approaching mission: the challenge of post-colonial mission coming in conflict with authoritarian and colonial-mentality ways of approaching mission is threatening to our unity
• Ecumenical discussions with Rome, and suggestions that the answer to our problems around unity can be answered with an appeal to centralized authority - these proposals are seen themselves as threats to unity to some.
• "Floating" bishops not attached to dioceses; extraordinary consecrations
• Autonomous diocesan authority - lay presidency
• Cultural realities: how we deal graciously now with the challenging realities that we are still a Communion with English roots, but now in a post-colonial era, with all the difficulties and possibilities of the moment - have we really come to grips yet with the real matter of the cultural diversity of our Communion?
• Differences, to some rooted in culture, to some rooted in theology, around the roles of women in the church, gays and lesbians in the life of the church.
• World economic and justice issues threaten our unity when we are not able to agree on what is the just and right thing to do in a particular circumstance.

In discussion at the January meeting of the Jurisdiction Task Force (of CoGS), the question was raised: are the issues that are identified as fundamentally threatening the unity of the communion really fundamental issues? Do they truly threaten fundamental unity? What does it say to us that some name as 'issues that fundamentally threaten unity' those things which are mere 'tensions' or 'challenges' for others?

2. How are such issues best resolved?

There was a sense expressed in many of the responses that our present structures serve us well when we are able to use them fully and creatively. What needs much attention, however, is the cultivating of virtues to bring to those structures: virtues of patience, consultation, prayer, respect, listening, trust, mutuality, all that makes way for fruitful dialogue. These things take time. Of critical importance is that central part of Christian life that Virginia does not pay attention to: the Dublin Report referred to the eucharist as an unlegislated by very real instrument of unity - it is the basis of the Communion. Worshipping together is important to our growth in love and understanding. Some said they saw much potential for Bishops and Primates in camera talking as peers to moderate differences. In times of tension and dispute, there are moments for private conversation, and there are moments for transparency and public conversation. The structures for such different conversations do exist at the moment - it is up to us to 'go to school with Christ' in order to learn how to be present to each other.

3. Should legislative authority be exercised at the international level in the Anglican Communion, and, if so, how, by whom and under what circumstances?

Respondents began their answers to this question by pointing to the Canadian context: legislative authority in Canada is synodical. If legislative authority were to be exercised at the international level, would there be full participation of all orders and, representatively, all peoples? Some questioned the need for such legislative power at all, saying "collegiality and consensus building are preferable to legislation." Others reflected on the gifts that come from the lifting up of diverse voices, and worried that it would be inappropriate for the Anglican Communion to seek to exercise legislative authority at the international level that would cause it to speak with 'one voice' in ways that silence legitimately differing voices in the Communion.

4. What roles do you envision for: the Archbishop of Canterbury; Lambeth; ACC; the meeting of Primates?

1. Archbishop of Canterbury: It is important to continue to look to the Archbishop of Canterbury as a symbol of and spokesperson for the Communion as a worldwide fellowship. Some offered that the role in many ways depends on personal charism- on who the person is.
2. Lambeth: A need was expressed to continue to see Lambeth as the primary place of consultation for the Primates, prior in weight to the separate meeting of Primates. Several respondents raiused the possibility of a once-ever-ten-years Anglican Congress encompassing the laity, clergy, and bishop, within which the bishops would meet as a 'Lambeth-within-Congress'
3. Consultative Council: Might be seen as those who take council for the welfare of the Communion, where consultation, discussion, listening to and learning from each other can happen, where the work of Lambeth and the Primates might be grounded and facilitated.
4. Meeting of Primates: The roles of Lambeth, the ACC, and the Archbishop of Canterbury need to be worked out before considering any vision, or need, for a Meeting of Primates. Some offered that it might be reasonable, under special circumstances, for them to be able to make statements, but that these should have moral power only, not legislative, and must only come following wide and deep consultation. Most agreed that if the ACC and the Primates meetings are going to become effective instruments of unity, ways must be found to help them be truly conciliatory and consultative.

   One respondent offered that meetings of the Primates "are useful, just as Lambeth was in the same way at its beginnings in the 19th century. They should not take on any more authority other than the Episcopal and Primatial authority they already have. As a church, we are not ready for more of a central voice, having rejected such a voice before and now without the structure to articulate a voice. To delegate that to any (arch)bishop at this time would be tantamount to renouncing our Reformation heritage."

Suggestions

"What is most needed at this time is a full three-order, world-wide meeting, to start to map out the future of the church� The closest thing in our history was the Toronto Anglican Congress of 1963. In that gathering there was almost full embracing of the visionary phrase, 'equality, interdependence, and mutual responsibility.'"

"A congress could take place every 10-15 years, and Lambeth would become a "House of Bishops" meeting within that same meeting (like as a Synod) The Congress would have the same more but non-legislative authority as Lambeth does at present. It would have much more suasion, however, by being a representative gathering of the whole communion."

5. The Virginia Report study guide question #6 specifically asks whether the Primates should be expected to make authoritative judgments on doctrinal, moral, and pastoral matters - how do you respond?

Some diversity could be seen in the responses to this question. However, there was general agreement that the meeting of Primates can make moral, pastoral statements, but may not legislate. People reacted strongly to the idea of judicatory powers for the meeting of Primates. Further, it is expected that what statements are made are done only after considerable consultation with the wider church. Some expressed the idea that it would be appropriate for the Primates to make persuasive statements on issues of global concern. Others added that the Primates need the participation of Lambeth, and the process of steps that were described in Section 2 of the Report. The wider the consultation, the better. It is acknowledged that good consultation is a process that takes time, and is challenged by the world's desire for instant answers. Perhaps this is a place where the church can offer a counter-cultural witness.

6. Would this document be useful for parish study?

While most agreed that the questions to which Virginia seeks to respond are important ones, deserving of wide discussion, there is a general sense that the language and form of the document do not lend themselves well to parish study. One diocesan committee wrote that while the Report is informative and reflects upon important issues facing the Anglican Communion it presumes a knowledge of Anglican theology and history which is not common to all. The presentation of this report to a parish would not be helpful without historical background material and theological teaching before the study began.

In addition, while the report mentions lay representation in a number of bodies of the communion, there is no vision of equal lay representation in areas of authority, and no serious attempt has been made here to make the ideas of the Report accessible to lay people and the wider church beyond a core group of 'intelligensia.' The form and language of Virginia reflect a presupposition about authority and participation in the life of the church.
The study questions provided in the document are not helpful (they appear like a reading-knowledge content test). However, there is strong agreement that the kinds of questions being asked by the Joint Task Group of FWM and PIM, in the invitation to engage with the document are very good questions with which the church needs to grapple.

III. Noting "What's Missing"

• The "personal and relational life of the Church" takes a back seat in the remainder of the document, but holds the keys to understanding what it means to be 'in communion.' The Report is concerned primarily with function and structure, while the spiritual, theological, ethical and real dimensions of relationship is neglected.
• Not enough place given to common prayer, prayer books, confessional statements
• Laity, ministry of the baptized not given nearly adequate attention
• The wonderful image of the life of the Trinity is not applied in as fulsome a way as it was described in the beginning. Something is missing in the middle between the contemplation of the life of God and the 'nuts and bolts' of structures: common prayer, the life of the eucharist, where our lives and the life of God meet. Reflection on the eucharistic centre of Christian life ought to provide a way to explore the mystery of our life in communion with each other.
• One Canadian bishop wrote of observing the utmost of respect being shown for the varied positions on the controversial issue of homosexuality: "if we prayerfully and with deep sensitivity continue to listen to one another, we will experience real communion and that amazing Anglican tolerance for different viewpoints and convictions." This sort of reflection, repeated throughout the responses, indicates that one of the things missing from the Report is the question of how to nurture and sustain the kinds of virtues that hold us in communion.
• Lack of definition of what it means to 'be in communion'; concrete examples of what break in communion means; terms such as 'primacy' are not adequately defined. It would be helpful to know under what conditions international authority might need to be exercised, in order to discern what kind of authority is needed. Some spoke of the need for 'clear boundaries,' or a delimiting of the 'circle' or 'playing field' in order to discern where diversity is good, tolerable, desirable, and what the limits are. Others expressed the concern: do we need as much doctrinal clarity as the document seems to call the alarm for?
• There is a need to delve far deeper into the complex relationships between cultures and Christian faith. Further, there needs to be an awareness of the function of "Anglican culture" as a cultural medium itself.
• "Reason" is not carefully defined within the 'container' of Scripture, tradition and reason. The 'reason' that functions in the document is more akin to instrumentality, but our Anglican tradition demands more careful use of faith-nurtured reason.
• The nature of authority itself is not treated adequately. Some see a need to distinguish different kinds and exercises of authority (i.e. legislative, moral, 'leadership', 'servant')
• Why are the values of dialogue, communication, consultation and collegiality not represented, let alone held up and reflected upon as "instruments of unity"? One respondent suggested that the metaphor of 'friend' in John's Gospel might be expanded. What does the metaphor of 'friend' say to a relationship of commonality and struggle? Autonomy is used as a derogatory term, yet friendship is a relationship of autonomous adults. The hidden metaphor of the Report seems to be that of children requiring discipline.

IV. Problematic Presuppositions and Theological Difficulties

• Some question "why this report and why now?" There is a suggestion that there may be an attempt to force compliance regarding some current issues in the Communion.
• Some Canadian respondents echo the concerns expressed by Most Rev'd Glauco Soares de Lima who, speaking of his worries about the ongoing colonialism between countries and churches in the North and those in the South, has said, "the Report is a sign of a still colonial mind, even in the structures described."
• The hermeneutical standpoint is one that reflects the dominant culture in Anglicanism (dominant not in terms of numbers, but in terms of history and power): it is a privileged, minority voice that speaks throughout the document.
• There is an overt clericalism running throughout the document, both in terms of the treatment of authority and in the absence of sustained reflection on the ministry of the baptized and their participation in the decision-making part of the life of the church
• Some circular arguments (see page 41, which suggests that something is true because people say it is so)
• Assumes an economic basis of the past which may not be the reality today (for example, Communion staff as instruments of unity
• Some responses show a concern that the Report is trying to address realities from a standpoint of a need to fix something, without really asking what it is that is broken? A number express the belief that present structures seem able to serve, even serve quite well, when used creatively
• Related to this concern is one about the oxymoronic concept of "impaired communion" . "Our fundamental theology of communion, has been that of independent churches bound in mutual love, and responsible to one another. Has there been a change?."
• There are strong concerns that the documents cited in Virginia (ARCIC, for example), have not the status to which the authors of the Report appeal. Reception needs to be taken more seriously.
• Many responses worry about growing curialism and centralized authority, a trend that is seen to be a fundamental threat to Anglican understandings of church governance, to synods, to the role of the laity in the church. One Diocesan report recalled very real concerns surrounding Lambeth Conference 1867, that this conference and world-wide consultation of bishops would lead to a jurisdictional and legislative curia and magesterium. The American, Colonial, and Irish bishops had requested the conference, but many other bishops (including York) refused to take part in the first Lambeth Conference. Even those who participated in the conference opposed the proposal of a "Pan Anglican Assembly".
• The setting up of alternative jurisdictions in places where there is already an ecclesial presence is an issue we have not dealt with, as one respondent reminded, since the setting up of the Jerusalem Bishopric in 1848 which caused John Henry Newman to leave the Church of England. "Are we simply the national expression of the catholic church, or are we an "alternative communion" or are we schismatics?"
• Subsidiarity as a principle is a good one, however, the Report uses a 'top-down' rather than 'bottom-up' approach, and the Anglican preference, according to some of these Canadian responses, is the latter.
• Strong expressions of the need to reflect theologically on principles of collegiality and processes of consensus-building, rather than rushing into concerns about legislation.

Respondents identified problematic assumptions about authority operating in the Report. One respondent observed that Virginia reads like an argument that is tilted towards the answer, "yes, we need central instruments of authority." What does that say about the questions that are being asked, and how they are being asked? Far more attention needs to be given to the shaping of the meaning of authority in our context. "In modernity and post-modernity, there has generally been a breakdown in response to traditional patterns and norms of authority. To assume that we can solve our problems by establishing patterns of authority without fundamentally addressing the question of authority itself is more likely to lead to fragmentation." There is far more hope to be found in the informal conversations, consultations, and deliberations that we are able to have when we are able to be honest, and really listen to each other.

V. Reflections on Partnership

At a recent meeting, Partners in Mission reflected on the gifts that their experience in living out 'principles of partnership' might add to the conversation. In addition to comments which have been included in the above sections III and IV, a distinctive contribution was made by that conversation.

• We value collegiality - relationships are more important that issues. "We feel that Anglicanism is relational - not confessional." The Principles of PIM encourage mutual dialogue that is welcomes diversity as a gift, is honest and based on mutuality and equality and this should be shared and encouraged within our existing structures. The Principles of PIM promote an understanding of authority that is based on Power with not over, that nurtures partnership, not subordination. They give us an ability to live with significant difference. A single, centralized authority on matters of orthodoxy would seem to create more problems for unity. PIM notes a concern that there has been a shift from the Eames report to the Virginia report in the concept of "reception". Eames saw reception as moving from the margins towards the centre whereas Virginia seems to see reception as needing to move from the centre to the margins.
• PIM can help out in nurturing Communion relationships in practical ways: PIM helps to make hospitality happen, companionships, people exchanges, student internship programs, Volunteers in Mission program, enabling International Partnership Consultations and visits. PIM facilitates consultation to answer specific problems, such as our consultation with Provincial Secretaries to elicit advice regarding the Residential Schools and Healing and Reconciliation. In addition, things like the Anglican Cycle of Prayer, staff travels, Companion Diocese Programs, and the encouraging of mission personnel are not to be minimized.
• PIM brings particular gifts and experiences to the task of encouraging communication within the Communion. Anglicans meet, talk, share, accept, build trust, identify principles that arise out of consultations, conversations, relationships - this forms the basis of authority. PIM increases informal relationships and our degree of comfort at that level. (PIMC visit to Cuba - walking together was our most important experience in Cuba - that was our gift.) Our experience of diversity, differences, cultures, languages, races within the Communion and in Canada is a gift to offer the Communion towards better communication. We are not afraid to be vulnerable, are willing to learn from others. We share experiences of bringing people together to talk and share stories of friendship and hospitality.

Appendix

Comments: Excepts from Reports

Chapter 2
"There is a good theological section on the nature of grace, gift, and the Trinitarian life of unity and interdependence. ... But Anglicans have not come to full maturity in terms of choosing responsibility within their own authority."

"By beginning with a reflection on the basis of the church in God's gracious gift of communion in the Trinity, the document reminds us that our practical decisions about church polity must ultimately reflect the nature of the grace we have received. However, the question arose in our discussion whether the document is as successful as one would like in providing this kind of continuity between theological insights and practical polity. (emphasis added) ... The fourth chapter� attempts a theological grounding of the structure of the church, and the argument seems occasionally unclear or inconsistent. As a result there is a danger that the theological rationale for our structures of authority might give way to merely practical considerations. It seems crucial that the church continue to reflect prayerfully on its origin and identity in the gospel, so that practical structures may truly reflect who we are called to be."

Chapter 3
"The statement that 'the personal and relational life of the Church is always prior to the structural' (is important). That priority of the personal and the relational is surely a dominant characteristic of the new life in Christ. However, as the Report emphasizes, without enabling structures the relational and personal aspects of the Christian life are unsupported."

"On page 19, the report speaks of a 'web of structures which hold together and guide a common life of belonging' within the Anglican Communion. Those structures are not 'carved in stone.' Rather, they are continually in process of change and development."

"The document appears to assume that the unity of the Anglican Communion is an absolute goal, to be maintained at all costs. The question arose as to whether the breaking up on the Communion would necessarily and in all circumstances be a disaster, or whether occasions might arise in which our commitment to the Gospel was more important than our commitment to the structures of Anglicanism. After all, in the 16th century there was a context in which our tradition recognized that the freedom of the Gospel was more important than unity. We are all agreed that unity is a major priority in our present context; but it is not absolute, and the theological reasons for this priority must be articulated, and not taken for granted. Two reasons spring to mind immediately. Firstly, the international and intercultural nature of the Anglican communion (our catholicism) is an important sign in this fragmented world. Secondly, our understanding of truth as historically and culturally mediated means that 'it is essential for the fullest apprehension of truth that context is in dialogue with context' (p.16); this implies that our commitment to a community in dialogue must take precedence (at least in the short run) over our own grasp of the truth. It is important to note that when we articulate the theological reasons for unity, then that unity is qualified and given a form. It is not unity at all costs, but a structure which serves and represents an aspect of the Gospel."

Chapter 4

On 'going to school with Christ':
"Once Christian and within the gift of grace, we are singly and corporately responsible and accountable to progress ('go to school') in that gift of grace. This accountability should be the exigency which calls us to attentiveness and interdependence in our levels of church life, and provides the 'glue' for our communion. But often these exigencies of accountability are ignored, given the convenient distance of 'levels' of the church."

"The Church as teaching community has to mean much more than simply listening to a sermon on Sunday..."

Chapter 5

"This section could be the basis for an Anglican 'Constitution of the Church.' It is a blend of the theology of the Anglican Congress, some principles arising out of Roman experience, some of the basic virtues required to operate within it (5:19, "Attentiveness"), all based on the theological organizing principle koinonia (which has become an ecumenical basis for 20th century re-focusing on the nature of the church, based on apostolic principles). Anglicans should be gathering around 5:24 in pride and affirmation, but for that to be actuality requires the will of the communion."

T6

W5

Rapport final du
Comit� liturgique �piscopal francophone (CLEF)

Le mandat

Source : GS/1-9 juin 1995, acte 63
[Il est r�solu] que ce Synode g�n�ral instruise le Comit� de la foi, du culte et du minist�re (Faith, Worship and Ministry Committee) � pr�parer le plus t�t possible du mat�riel compl�mentaire au Book of Alternative Services contenant une traduction fran�aise de la sainte eucharistie (p. 185 ss.), du bapt�me (p. 151 ss.), du mariage (p. 525 ss.), et des fun�railles (p. 571 ss. du livre sus-mentionn�) afin de le soumettre au conseil du Synode G�n�ral pour usage l� o� l'Ordinaire le permettra.
Dans les travaux du comit�, il faudra tenir compte des Lignes directrices d'adaptation et de traduction du Book of Alternative Services dans d'autres contextes culturels du Comit� de la doctrine et du culte (Doctrine and Worship Committee) de l'�glise anglicane du Canada. (Proc�s-verbal: item 86 / 17)

Membres externes (experts, liaisons et observateurs)

Mme Ann Cruickshank	liaison avec le comit� Faith, Worship and Ministry
R�v. John Gibaut, Ph. D.	expert-conseil de l'�glise anglicane
R�v. Barbara Liotscos	repr�sentante du bureau national de l'�glise anglicane (janv.-mai 2000)
Chan. John Simons, Ph. D.	expert-conseil de l'�glise anglicane

Les rencontres
Le comit� s'est r�uni � six reprises, entre le 29 janvier 2000 et le 3 f�vrier 2001, au S�minaire th�ologique dioc�sain de Montr�al. Le chanoine John Simons fut l'h�te des travaux.

Les travaux pr�liminaires du comit�

• Inventaire des textes disponibles en fran�ais

Les lignes directrices suivies par le comit� dans ses travaux

• Identification des exigences eccl�siales et �cum�niques

Le travail accompli

• Traduction fran�aise de la liturgie eucharistique du Book of Alternative Services, pp. 185 ss.

Les travaux suppl�mentaires

Voici une liste des autres documents pr�par�s ou assembl�s par certains membres du comit� et que l'ensemble des membres du comit� estime devoir �tre mis � la disposition du public :
Traduction fran�aise des pr�faces propres (notamment pour accompagner la pri�re eucharistique 3)
Livret de l'eucharistie compar�e (BCP, BAS et texte fran�ais), avec la liste des r�f�rences bibliques
Livret anglais-fran�ais des liturgies de l'eucharistie et du bapt�me, tel qu'utilis� � l'�glise de l'Avent
Traduction fran�aise des Propres de la liturgie eucharistique dominicale selon le Lectionnaire �cum�nique r�vis�, incluant les collectes, la liste des lectures, les pri�res d'offertoire et de post-communion.

Recommandations du Comit� au Synode g�n�ral de 2001

Le Comit� liturgique �piscopal francophone (CLEF) recommande au Synode g�n�ral de l'�glise anglicane du Canada :

1. Que ses travaux ne soient pas publi�s sous forme de livre reli� (type BCP, BAS).
2. Que toute publication (qu'elle soit par fascicule ou disponible sur support informatique ou par acc�s informatique) existe dans une version qui inclut les textes anglais et fran�ais en parall�le.
3. Que l'�glise anglicane du Canada cr�e une banque centrale de donn�es informatiques des traductions soumises par ce comit�, pour �tre t�l�charg�es sans frais par les dioc�ses et les commu-naut�s chr�tiennes qui en font la demande, l'utilisation de ces textes �tant sujette � la permission de l'Ordinaire local. Cette base de donn�es comprendra toutes les traductions soumises par ce Comit� au Synode g�n�ral 2001 ainsi que les r�visions et les ajouts subs�quents soumis � l'approbation de ce m�me Synode.
4. Que soit d�velopp�e une banque internet de donn�es plus exhaustive pour les documents � hors mandat � de ce comit�
   (les autres textes, la musique, les pr�faces et les propres, le lectionnaire, les r�f�rences bibliques, etc.)
5. Que l'�glise nationale fournisse aux dioc�ses ou aux communaut�s qui en font la demande une disquette ou un fascicule original des documents qu'ils pourront reproduire eux-m�mes.
6. Que l'�glise nationale fasse la promotion de ces documents et publicise notamment dans le Journal anglican, les journaux dioc�sains et les sites internet de l'�glise les moyens par lesquels on peut les obtenir.
7. Que le Comit� liturgique �piscopal francophone devienne un comit� ad hoc :
   • qui se r�unira au besoin pour fournir des ressources suppl�mentaires en fran�ais ;
   • qui privil�gie les moyens �lectroniques d'�change entre les membres, tout en gardant la possibilit� de se r�unir (physiquement) jusqu'� 3 fois l'an pour r�pondre � des besoins sp�cifiques.

par

Michel Gagnon, secr�taire,
pour le Comit� liturgique �piscopal francophone

Final Report
of the French-Language Episcopal Liturgical Committee
to the July 2001 General Synod

The Mandate

Source: GS/ 1995 June 1-9 / Act 63
[It is moved] that this General Synod instructs the Faith, Worship and Ministry Committee to prepare as soon as possible supplementary material to the Book of Alternative Services containing French translations of the Holy Eucharist (pp. 185 ff.), Holy Baptism (pp. 151 ff.), the Celebration of Marriage (pp. 525 ff.) and the Funeral Liturgy (pp. 571 ff in the Book) to be submitted to the Council of the General Synod for authorization for use where permitted by the Ordinary.
The work of the Committee should be done according to the Guidelines on Adaptation and Translation of the Book of Alternative Services for Various Cultural Settings of the Doctrine and Worship Committee of the Anglican Church of Canada. (From Minute 86 / 17)

Members of the Committee

Rev. G�rard Lavall�e	(Diocese of Montr�al), chair
Mrs. Kathleen Arsenault	(Diocese of Ottawa)
Mrs. Joanne Beall	(Diocese of Ottawa)
Mr. Michel Gagnon	(Diocese of Montr�al), secretary
Rev. Louis-Marie Gallant	(Diocese of Qu�bec)
Rev. Marc-Philippe Vincent	(Diocese of Montr�al)
Rev. Solange Vouv�	(Diocese of Qu�bec)
Canon Pierre Voyer	(Diocese of Qu�bec)

Resource Members (experts, liaisons and observers)

Mrs. Ann Cruickshank	liaison with Faith, Worship and Ministry Committee
Rev. John Gibaut, Ph. D.	expert from National Church
Rev. Barbara Liotscos	Representative of the National Church (Jan - May 2000)
Canon John Simons, Ph. D.	expert from National Church

Meetings

Members of the Committee met six (6) times between January 29, 2000 and February 3, 2001, at the Montreal Diocesan Theological College. Canon John Simon hosted the proceedings.

Preliminary Work of the Committee
Make an inventory of the available French translations
Make an inventory of the rejected French translations
Make an inventory of the adaptable French translations
Make an inventory of the French translations by the Committee members
Identify the potential users of the translation prepared by the Committee
Establish guidelines for the work of the Committee

Guidelines for the Work of the Committee

• Identify Anglican and ecumenical requirements for the translation
• Respect contemporary French requirements while being sensitive to idiomatic and cultural differences as well as being faithful to the text of the Book of Alternative Services
• Translate only the necessary rubrics
• Produce a standard text rather than a translation in the local idiom
• Respect the main churchmanship practices
• Use inclusive language

The Work Achieved

French translation of the B.A.S. Holy Baptism, pp.151ff.;
French translation of the B.A.S. Holy Eucharist, pp. 185ff.;
French translation of the B.A.S. Celebration of Marriage, pp. 528ff.;
French translation of the B.A.S. Funeral Liturgy, pp. 571ff.;
Preparation of Recommendations to General Synod on liturgy, ministry and structures for French ministry

The Supplemental Work Achieved

Here is a list of other documents prepared or assembled by members of the Committee, and that the members consider should be made available to the public:

• French Translation of the Proper prefaces (especially for Eucharistic Prayer 3)
• Booklet with parallel Eucharistic rites (B.C.P., B.A.S., and French text), with a didactical reference column
• Booklet in English and French of eucharistic and Baptismal rites in use at the church of the Advent in Montreal
• French translation of the Propers of the Church year for Sunday eucharists according to the Revised Ecumenical Lectionary which includes Collects, Readings, Prayers over the Gifts and after Communion.

The Committee's Recommendations to General Synod of 2001

The French-Language Episcopal Liturgical Committee (CLEF) recommends to the General Synod of the Anglican Church of Canada that:

1. The result of its work not be published in book form (such as B.C.P. & B.A.S.);
2. Eventual publications (in booklet form or by Central Data Base) be always made available with English and French texts in parallel fashion;
3. The National Church create a Central Data Base of the Committee's translations to be accessed and distributed free of charge by Dioceses and Congregations upon request, provided that these texts have received local Ordinary sanction. This Central Data Base would included all translations submitted by the Committee to General Synod of 2001 as well as subsequent revisions and additions authorized by General Synod;
4. This Central Data Base also include supplementary materials not included in the present mandate such as hymns, Propers and Prefaces, Lectionary, Biblical references, ...);
5. The National Church supply upon request from Dioceses and Congregations original diskettes or booklets formats of the Committee's translation which they can reproduce at will;
6. The National Church promote and publicize such documents in the Anglican Journal, Diocesan papers, and Web sites of the Church as well as the ways by which they can be obtained;
7. The French-Language Episcopal Liturgical Committee (CLEF) become an Ad Hoc Committee which could meet in person up to three (3) times a year for specific matters, as well as by electronic means at other times according to need, in order to provide supplementary French materials.

lmg / Michel Gagnon, secretary,
for The French-Language Episcopal Liturgical Committee (CLEF)
translation: Louis-Marie Gallant

Please note: these texts will be available as a separate document for consideration at General Synod.

W8

Liturgy After 2001: Report and Recommendations from the Liturgical Consultations

In the fall of 2000, Faith Worship and Ministry requested that the House of Bishops and the Council of General Synod consider the reports and recommendations from the liturgical consultations which were held in the spring and summer. It also made some specific recommendations about follow-up.

The FWM resolution reads: "That

1. The House of Bishops and CoGS receive and discuss the reports and recommendations of the four provincial worship consultations.
2. Consideration be given by the House of Bishops, CoGS, and General Synod to an effective means by which regional liturgical forums might be established which can meet regularly and continue to address the recommendations made by the consultations. Such forums might include representatives from each diocese with adequate indigenous and youth representation, at least two diocesan bishops, regional members of FWM, and Anglican liturgists and theologians from the region.
3. General Synod be asked to extend approval for the use of the BAS until such time as General Synod determines otherwise.
4. The House of Bishops address the issue of a unifying common lectionary for the ACC, including necessary revisions to the calendar/sanctorale."

Summary of the Consultations

Preamble:
"As a means of enabling the Canadian Church to address a number of significant issues arising from the expiry of the mandate for the BAS in 2001, four provincial consultations on Worship after 2001 were held. A total of 107 diocesan delegates participated (65 were men (61%) and 42 were women (39%); 58 were clergy (54%) and 49 were not ordained (46%); 8 delegates were aboriginal and 2 were francophone; 21 attended the consultation at Sorrento Centre, BC (British Columbia &Yukon, which included the Alberta dioceses of Rupert's Land; 23 attended the consultation at the Dr. Jessie Saulteaux Centre in Beausejour MB (Rupert's Land), 32 attended the consultation at Thorneloe University, Sudbury (Ontario) and 31 attended the consultation at Villa Madonna in Renforth NB (Canada).Of the 30 dioceses, only 3 did not send delegates; 13 diocesan delegations included a bishop, commissary or diocesan staff person.

A variety of local partners including ecumenical partners, and an ACIP partner also participated, along with several FWM committee members and national staff.

The hoped for outcomes of the consultations were that they provide an opportunity for participants to speak and share their hopefulness about possibilities for our common worship life, and for Faith, Worship and Ministry Committee members to be attentive to the conversation, and gather information to share in preparation for General Synod 2001, and that they encourage and enable participants to continue the conversation in their dioceses and parishes.

The hopes that were expressed by the four consultations for the future of worship in the Anglican Church of Canada were as follows:

B.C. and Yukon: that worship has integrity and interprets traditions in cultural settings without violating either; that it is a transforming experience, and an encounter with the living God.

Rupert's Land: that our worship respects both our diversity and our common tradition; that it is a relevant part of daily life (Sunday a.m. - rest of the week); and that it enables us to be in the presence of God with trust.

Ontario: that our worship become accessible and open to seekers and the disenfranchised as well as to the current church family; that our worship be evocative (beautiful, honest, joyful, formative); that the church while grounded in the faith and tradition of the wider Church, reflects and embodies the culture of the local community; and that Anglican worship be lively, engaging, spirited, with a sense of passion and purpose.

Canada: that our worship would mediate more of God's love and presence to all people; that the Anglican Church would be more flexible and relevant to contemporary diversity; that there be a core/centre of liturgical unity.

To further these hopes for the future of Anglican worship in Canada, the consultations made a number of recommendations, several of which emerged from many or all of the consultations.

The strong recommendation emerging from all four provincial consultations was that no major revision of either BAS or BCP be undertaken at this time. Rather, the recommendations regarding the direction of liturgical development in Canada focused on the following:

• developing a means or model for continuing the consultative process throughout the church to identify what revision (modification or enhancement) of our authorized texts is necessary, to identify what is needed in addition to our authorized texts and in particular, where applicable, to prioritize translation projects of authorized texts
• developing and providing access to a library of authorized liturgical resources through gathering authorized liturgical resources already in use around the country and in the communion; assessing new liturgical resources in regard to Anglican theology, liturgy, mission and our ecumenical partnerships ;
• developing service templates which would outline a common shape to Canadian Anglican liturgical rites, and give more freedom for experimentation with regard to particular texts
• enabling and encouraging development of new liturgical resources for use within the framework given by these templates, including resources for healing services and worship resources for children and youth.
• developing and providing resources for widespread, ongoing education and training for liturgical planning and leadership
• addressing the issue of a unifying common lectionary for the ACC, including necessary revisions to the calendar/sanctorale."

W10

Night Prayer

An Order for Compline

COPYRIGHT PERMISSION BEING SOUGHT
DO NOT COPY

Preface

Night Prayer An Order for Compline

When all have gathered, the leader begins, the people responding with the portions in bold type.

The God of peace grant us a quiet night and a perfect end.
Amen.

Our help is in the name of the Lord,
the maker of heaven and earth.

The angels of God guard us through the night,
and quiet the powers of darkness.

The Spirit of God be our guide,
to lead us to peace and to glory.

It is but lost labour that we haste to rise up early,
and so late take our rest, and eat the bread of anxiety.
For those beloved of God are given gifts
even while they sleep.

One of the following penitential forms may be used.

Form 1
For the forgiveness of our sins and offences,
let us pray to the Lord.

Silence

Lord have mercy,
Christ have mercy,
Lord have mercy.
Form 2
We have wounded your love.
O God, heal us.

We stumble in the darkness.
Light of the world, transfigure us.

We forget that we are your home.
Spirit of God, dwell in us.

Eternal Spirit,
living God,
in whom we live and move and have our being,
all that we are, have been, and shall be
is known to you.
In the very secret of our hearts
you know all that rises to trouble us.
Living flame, burn into us.
Cleansing wind, blow through us.
Fountain of water, well up within us;
that we may love and praise
in deed and in truth. Amen.

Form 3
Dear God, we thank you for all that is good,
for our creation and our humanity,
for the stewardship you have given us of this planet earth,
for the gifts of life and of one another,
for your love which is unbounded and eternal.

Merciful God,
we have not loved you with our whole heart,
nor our neighbours as ourselves.
For the sake of your Son Jesus Christ,
forgive us what we have been,
accept us as we are,
and guide what we shall be.

O God of mercy,
You forgive our past sin,
You strengthen us in your gift of eternal life,
You shape us for glory.
O God of mercy, we thank you.

The following or some other suitable hymn may be sung. Music and other hymns may be found in the appendix, pages 22-24. To you before the close of day, Creator of all things, we pray that, in your saving constancy, our guard and keeper you would be. Save us from troubled, restless sleep; from all ill dreams your children keep. So calm our minds that fears may cease and rested bodies wake in peace. A healthy life we ask of you: the fire of love in us renew, and when the dawn new light will bring, your praise and glory we shall sing. Almighty Father, hear our cry through Jesus Christ, our Lord , most high, whom with the Spirit we adore forever and for evermore

Psalm

Sunday (or Saint's Day) Psalm 8

O Lord our governor, *

Out of the mouths of infants and children *

You have set up a stronghold

When I consider your heavens, the work of your fingers, *

What are mortals that you should be mindful of them? *

You have made them but little lower than the angels; *

You give them mastery over the works of your hands; *

All sheep and oxen, *

The birds of the air, the fish of the sea, *

O Lord our governor, *

Answer me when I call, O God, defender of my cause; *

"You mortals, how long will you dishonour my glory; *

Know that the Lord does wonders for the faithful; *

Tremble, then, and do not sin; *

Offer the appointed sacrifices *

Many are saying, "Oh, that we might see better times!" *

You have put gladness in my heart, *

I lie down in peace; at once I fall asleep; *

Protect me, O God, for I take refuge in you; *

O Lord, you are my portion and my cup; *

My boundaries enclose a pleasant land; *

I will bless the Lord who gives me counsel; *

I have set the Lord always before me; *

My heart, therefore, is glad, and my spirit rejoices; *

For you will not abandon me to the grave, *

The Lord is my shepherd; *

He makes me lie down in green pastures *

He revives my soul *

Though I walk through the valley of the shadow of death,
I shall fear no evil; *

You spread a table before me in the presence of those
who trouble me; *

Surely your goodness and mercy shall follow me
all the days of my life, *

As the deer longs for the water-brooks, *

My soul is athirst for God, athirst for the living God; *

My tears have been my food day and night, *
while all day long they say to me,

I pour out my soul when I think on these things: *

Why are you so full of heaviness, O my soul? *

Put your trust in God; *

The Lord grants his loving-kindness in the daytime; *

In you, O Lord, have I taken refuge;
let me never be put to shame; *

Incline your ear to me; *

Be my strong rock, a castle to keep me safe,
for you are my crag and my stronghold; *

Take me out of the net that they have secretly set for me, *

Into your hands I commend my spirit, *

Lord, you have searched me out and known me; *

You trace my journeys and my resting-places *

Indeed, there is not a word on my lips, *

You press upon me behind and before *

Such knowledge is too wonderful for me; *

Where can I go then from your Spirit? *

If I climb up to heaven, you are there; *

If I take the wings of the morning *

Even there your hand will lead me *

If I say, "Surely the darkness will cover me, *

Darkness is not dark to you; the night is as bright as the day; *

Either of the following may be used to conclude the psalm reading.

Glory to the Father,
and to the Son, and to the Holy Spirit:
as it was in the beginning, is now and will be for ever.
Amen.

or

Glory to God,
Source of all being, eternal Word and Holy Spirit:
as it was in the beginning, is now and will be for ever.
Amen.

Scripture Reading
One of the following readings may be read on the day indicated or on any other day. Other suitable selections may be substituted.

The angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city. On either side of the river, is the tree of life with its twelve kinds of fruit, producing its fruit each month; and the leaves of the tree are for the healing of the nations. Nothing accursed will be found there any more. But the throne of God and of the Lamb will be in it, and his servants will worship him; they will see his face, and his name will be on their foreheads. And there will be no more night; they need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever.

Thanks be to God.

I will take you from the nations and, and gather you from all thecountries, and bring you into your own land. I will sprinkle clean water upon you, and you shall be clean from all youruncleannesses, and from all your idols I will cleanse you. A new heart I will give you, and a new spirit I will put within you; and I will remove from your body the heart of stone and give you a heart of flesh.

Thanks be to God.

"Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light."

Thanks be to God.

It is the God who said, "Let light shine out of darkness," who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in clay jars, so that it may be made clear that this extraordinary power belongs to God and does not come from us. We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be made visible in our bodies.

Thanks be to God.

I pray that, according to the riches of his glory, he may grant that you may be strengthened in your inner being with power through his Spirit, and that Christ may dwell in your hearts through faith, as you are being rooted and grounded in love. I pray that you may have the power to comprehend, with all the saints, what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God.

Thanks be to God.

Let the same mind be in you that was in Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death - even death on a cross. Therefore God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Thanks be to God.

A sabbath rest still remains for the people of God; for those who enter God's rest also cease from their labours as God did. Let us therefore make every effort to enter that rest.

Thanks be to God.

Silence

Into your hands, O God, I commend my spirit;
For you have redeemed me, O God of truth and love.

Keep us, O God, as the apple of your eye;
Hide us under the shadow of your wings.

Antiphon
Preserve us, O God, waking,
and guard us sleeping;
that awake we may watch with Christ,
and asleep we may rest in peace.
In Easter Season, add Alleluia, alleluia, alleluia.

The Song of Simeon (Luke 2.29-32)

Glory to the Father,
and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever.
Amen.

Glory to God,
Source of all being, eternal Word and Holy Spirit: *
as it was in the beginning, is now and will be for ever.
Amen.
Antiphon
Preserve us O God, waking, and guard us sleeping;
that awake we may watch with Christ,
and asleep we may rest in peace.
In Easter Season, add Alleluia, alleluia, alleluia.

The Apostles' Creed may be said.

I believe in God
The Father almighty,
Creator of heaven and earth.

I believe in Jesus Christ, his only Son, our Lord.
He was conceived by the power of the Holy Spirit
and born of the Virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried.
He descended to the dead.
On the third day he rose again.
He ascended into heaven,
and is seated at the right hand of the Father.
He will come again
to judge the living and the dead.

I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. Amen.

Prayer After a silence, one or both of the following prayers may be used.

Lord

The night is for stillness.

It is night after a long day.

The night is dark.

The night heralds the dawn.

Come, O Spirit of God,
and make within us your dwelling place and home.
May our darkness be dispelled by your light,
and our troubles calmed by your peace;
may all evils be redeemed by your love,
all pain transformed through the suffering of Christ,
and all dying glorified by his risen life. Amen.

One of the following prayers of intercession or the litany may be used.

Keep watch, dear God,
with those who work, or watch, or weep this night,
and give your angels charge over those who sleep.
Tend the sick, Lord Christ; give rest to the weary,
bless the dying, soothe the suffering,
pity the afflicted, shield the joyous;
and all for your love's sake. Amen.

O God, your unfailing providence
sustains the earth which nurtures us and the life we live:
watch over those, both night and day,
who work while others sleep,
and grant that we may never forget
that our common life depends upon each other's toil;
through Jesus Christ our Lord. Amen.

For the peace of the whole world, we pray to you:
God of grace, hear our prayer.

For those who are weary, sleepless, or depressed,
we pray to you:
God of grace, hear our prayer.

For those who are hungry, sick, or frightened,
we pray to you:
God of grace, hear our prayer.

For rest and refreshment, we pray to you:
God of grace, hear our prayer.

The leader may invite the gathered community to offer their own prayers silently or aloud, and bring the time of prayer to a closeby saying the following collect or any one of the daily collects.

Gracious God, support us all the day long of this earthly life,
until the shadows lengthen and the evening comes,
the busy world is hushed, the fever of life is over,
and our work is done.
Then, O God, in your mercy,
grant us safe lodging, a holy rest,
and peace at the last;
through Jesus Christ our Lord. Amen.
Sunday (or Saint's Day)

Almighty God,
you have triumphed over the powers of darkness
and in Jesus Christ have prepared a place for us

Monday

Be our light in the darkness, O Lord,
and in your great mercy defend us
from all perils and dangers of this night;
for the love of your only Son,
our Saviour Jesus Christ. Amen.

Tuesday

Be present, merciful God,
and protect us through the silent hours of this night
so that we who are wearied by the changes
and chances of this fleeting world
may rest in your eternal changelessness;
through Jesus Christ our Lord. Amen.

Wednesday

Look down, O God, from your heavenly throne,
and illumine this night with your celestial brightness;
that by night as by day
your people may glorify your holy Name;
through Jesus Christ our Lord. Amen.

Thursday

Visit this place, O God,
and drive far from it all snares of the enemy;
let your holy angels dwell within
to preserve us in peace;
and let your blessing be upon us always;
through Jesus Christ our Lord. Amen.

Friday

O living God,
in Jesus Christ you were laid in the tomb at this evening hour,
and thereby sanctified the grave to be a bed of hope to your people.
Give us courage and faith to die daily to our sin and pride,
that even as this flesh and blood decays,
our lives still may grow in you,
that at the last, we may pass through the gate of death
and live in you for ever. Amen.

Saturday

We give you thanks, O God,
for revealing your Son Jesus Christ to us
by the light of his resurrection.
Grant that as we sing your glory at the close of this day,
our joy may abound in the morning
as we celebrate the Paschal mystery;
through Jesus Christ our Lord. Amen.

I will lie down in peace and take my rest,
for it is in God alone that I dwell unafraid.

May God's name be praised beyond the furthest star,
glorified and exalted above all for ever.

The leader invites the gathered community to say the Lord's Prayer in their own language or using one of the following forms. Alternatively a meditation on the Lord's Prayer (appendix, page 30) may be used.

Form 1

Our Father in heaven,
hallowed be your name,
your kingdom come,
your will be done,
on earth as in heaven.
Give us today our daily bread.
Forgive us our sins
as we forgive those
who sin against us.
Save us from the time of trial,
and deliver us from evil.
For the kingdom, the power,
and the glory are yours,
now and for ever. Amen.

Form 2

Our Father, who art in heaven,
hallowed be thy name,
thy kingdom come, thy will be done,
on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our trespasses,
as we forgive those
who trespass against us.
And lead us not into temptation,
but deliver us from evil.
For thine is the kingdom,
the power, and the glory,
for ever and ever. Amen.

Let us bless the Lord.
Thanks be to God.

One of the following may be used.

The almighty and merciful God, Father, Son, and Holy Spirit, bless us and keep us. Amen.

The Lord almighty grant us a quiet night and peace at the last. Amen.

May the God of hope fill us with all joy and peace in believing through the power of the Holy Spirit. Amen.

The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with us all evermore. Amen.

May the peace of God, which passes all understanding, keep our hearts and minds in Christ Jesus. Amen.

May the God of peace give us peace in all ways and at all times. Amen.

Appendix

1. Music and Hymns

'To you before the close of day'
'Glory to Thee My God This Night'
'Mon �me se repose en paix'

2. ICEL Psalms

Sunday (or Saint's Day) Psalm 8

Lord our God,
the whole world tells
the greatness of your name.
Your glory reaches
beyond the stars.

Even the babble of infants
declares your strength,
your power to halt
the enemy and avenger.

I see your handiwork
in the heavens:
the moon and the stars
you set in place.

What is humankind
that you remember them,
the human race
that you care for them?

You treat them like gods,
dressing them in glory and splendour.
You give them charge of the earth,
laying all at their feet:

cattle and sheep,
wild beasts,
birds of the sky,
fish of the sea,
every swimming creature.

Lord our God,
the whole world tells
the greatness of your name.

Answer me when I call, faithful God.
You cleared away my trouble;
be good to me, listen to my prayer.
How long, proud fools,
will you insult my honour,
loving lies and chasing shadows?
Look! God astounds believers,
the Lord listens when I call.

Tremble, but do not despair.
Attend to your heart,
be calm through the night,
worship with integrity,
trust in the Lord.

Cynics ask, "Who will bless us?
Even God has turned away."
You give my heart more joy
than all their grain and wine.
I sleep secure at night,
You keep me in your care.

Protect me, God,
I turn to you for help.
I profess, "You are my Lord,
my greatest good."

Lord, you measure out my portion,
the shape of my future;
you mark off the best place for me
to enjoy my inheritance.

I bless God who teaches me,
who schools my heart even at night.

I am sure God is here,
right beside me.
I cannot be shaken.
So my heart rejoices,
my body thrills with life,
my whole being rests secure.

You will not abandon me to Sheol,
nor send your faithful one to death.
You show me the road to life:
boundless joy at your side for ever!

The Lord is my shepherd,
I need nothing more.
You give me rest in green meadows,
setting me near calm waters,
where you revive my spirit.
You guide me along sure paths,
you are true to your name.
Though I should walk

You spread a table before me
as my foes look on.
You soothe my head with oil;
my cup is more than full.
Goodness and love will tend me
every day of my life.
I will dwell in the house of the Lord
as long as I shall live.

As a deer craves running water,
I thirst for you, my God;
I thirst for God,
the living God.
When will I see your face?

Tears are my steady diet.
Day and night I hear,
"Where is your God?"

I cry my heart out,
I remember better days:
when I entered the house of God,
I was caught in the joyful sound
of pilgrims giving thanks.

Why are you sad, my heart?
Why do you grieve?
Wait for the Lord.
I will yet praise God my saviour.

The love God summoned by day
sustained my praise by night,
My prayer to the living God.

Shelter me, Lord,
save me from shame.
Let there be justice:
save me!

Help me! Listen!
Be quick to the rescue!
Be my fortress, my refuge.
You, my rock and fortress,
prove your good name.
Guide me, lead me,
free me from their trap.

You are my shelter;
I put myself in your hands,
knowing you will save me,
Lord God of truth.

You search me, Lord, and know me.
Wherever I sit or stand,
you read my inmost thoughts;
whenever I walk or rest,
you know where I have been.

Before a word slips from my tongue,
Lord, you know what I will say.
You close in on me,
pressing your hand upon me.
All this overwhelms me -
too much to understand!

Where can I hide from you?
How can I escape your presence?
I scale the heavens, you are there!
I plunge to the depths, you are there!

If I fly toward the dawn,
or settle across the sea,
even there you take hold of me,
your right hand directs me.

If I think night will hide me
And darkness give me cover,
I find darkness is not dark.
For your night shines like day,
darkness and light are one.

Either of the following may be used to conclude the psalm reading.

Glory to the Father,
and to the Son, and to the Holy Spirit:
as it was in the beginning, is now and will be for ever.
Amen.

or

Glory to God,
Source of all being, eternal Word and Holy Spirit:
as it was in the beginning, is now and will be for ever. Amen.

3. Meditations on the Lord's Prayer

Form 1

Eternal Spirit,
Earth-maker, Pain-bearer, Life-giver,
Source of all that is and that shall be,
Father and Mother of us all,
Loving God, in whom is heaven:

For you reign in the glory of the power that is love,
Now and for ever. Amen.

Form 2

Abba, Amma, Beloved,
your name be hallowed,
your reign spread among us,
your will be done well, at all times, in all places,
on earth as in heaven.
Give us the bread we need for today.
Forgive us our sins
as we forgive those who sin against us.
Let us not fail in the time of our testing.
Spare us from trials too sharp to endure.
Free us from the grip of all evil powers.

For yours is the reign, the power and the glory,
the victory of love, for now and eternity,
world without end. Amen and Amen.
Acknowledgements

Common Praise, Anglican Book Centre, 1998, # 26 - "To You Before the Close of Day" Used in this draft with permission.

Psalm texts are from The Book of Alternative Services (altered) and ICEL, The Psalter, Liturgy Training Publications: Chicago, 1994

Scripture texts are from The New Revised Standard Version. Prayers are from:
The Book of Common Prayer (The Anglican Church of Canada, 1962)
The Book of Common Prayer (The Episcopal Church, 1979)
The Book of Alternative Services (Canada, 1985)
A New Zealand Prayer Book (The Church of the Province of New Zealand, 1989)
Celebrating Common Prayer (The European Province of the Society of Saint Francis, 1992)
A Prayer Book for Australia (The Anglican Church of Australia, 1995)
Jim Cotter, Prayers at Night, Cairns Publications:Sheffield, 1991

This supplementary service of "Night Prayer" is being made available where approved by the Ordinary

W14

EUCHARISTIC PRACTICE AND THE RISK OF INFECTION

Introduction

³ A Paper "AIDS & The Common Cup", by the Rev'd Matthew Johnson, Ronald Pearce FRCPC and Richard Mathias FRCPC presented to the International Anglican Liturgical Consultation (August 1993 Conference) contains further AIDS-specific material and can be obtained from Anglican Church House Library or the Resource Centre. A bibliography of related literature can also be obtained from the same sources.

Other dangers

When communicating the ill in hospital many of these considerations would not apply. Wafers would ordinarily be used, and where the illness is infectious the patient would be communicated last using intinction by the priest (as per the BCP rubric, p. 583). Conversely, when the ill person is debilitated or otherwise susceptible to infection, normal prudence would dictate that he/she receive first.

REFERENCES:

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