1. Unified Book of Common Prayer
Source: GS / 2004 May 28 – June 4 / Act 86
Moved by: Rev. Dr. Richard Leggett
Seconded by: Archdeacon Andrew Pike
TEXT: That this General Synod direct the Faith, Worship and Ministry Committee to initiate a process of liturgical revision to prepare a unified Book of Common Prayer.
Amendment
Moved by: Chancellor Ronald Stevenson
Seconded by: Captain Rob Marsh
That the motion be amended by deleting the words “to initiate” an inserting the words “consider initiating”. DEFEATED
The motion was put and DEFEATED Act 86
2. Liturgy after 2001
Source: GS / 2001 July 4-11 / Act 28
Moved by: Bishop Barry Hollowell
Seconded by: Ms. Lela Zimmer
TEXT: 1) That General Synod extend approval for the use of the Book of Alternative Services until such time as General Synod determines otherwise.
2) That this Synod request the Faith, Worship and Ministry Committee to establish a process whereby regular regional liturgical forums can take place to address the recommendations made by the liturgical consultations of 2000. CARRIED Act 28
3. Faith, Worship and Ministry / Liturgical Revision
Source: HB / 1999 October 25-29 / Resolution 07-10-99
Moved by: Bishop Harvey
Seconded by: Bishop Hutchison
TEXT: “That we commend the Faith, Worship and Ministry Committee for their initiative in planning the Sorrento Consultation and support similar consultations to be held in each of our Church Provinces;
That we urge at least two bishops to attend each of these consultations;
That each of the provincial House of Bishops include the issue of liturgical revision on their spring 2000 agendas;
And further that we request the Agenda Committee of the national House of Bishops to include the findings of both the consultations and the reports from the provinces on the agenda of House of Bishops in the fall of 2000.” CARRIED Res. # HB-07-10-99
4. Prayer Book Revision : Motion of House:
Source: HB / 1999 April 28 – May 4 / Resolution
Moved by: Bishop Hockin
Seconded by: Bishop Mason
Prologue: Archbishop Peters presented a motion from the bishops of the Province of Canada which had passed at their meeting in November 1998. At that time, Archbishop Peters was asked to forward it to the Agenda Committee of the national House of Bishops for discussion at its next meeting.
The motion brought by Bishops of Canada was:
“We, the bishops of the Province of Canada, meeting in Provincial Council do strongly encourage the National House of Bishops to initiate immediately a process that will lead to the revision of the Book of Common Prayer so that the variety of the current liturgies can be found under one cover.”
Bishop Hockin said the intent of the motion was to raise two questions.
1. When should this happen? (Would this be the time to have one prayer book?)
2. Who should do it? (If the bishops are the chief liturgical officers of the church, are we not the ones who should work on it?)
Bishop Hockin requested time (“about two hours”) on the agenda of the fall 1999 meeting of the House to give the issue serious consideration. He asked his colleagues for their thoughts. There was some conversation about making revisions to both the Book of Common Prayer and the Book of Alternative Services.
Bishop Hiltz informed the House of Bishops that a Faith, Worship and Ministry Task Force called “Liturgy After 2001” exists. He reminded the House of a resolution which passed at the meeting of General Synod in 1995. That resolution said that there should be no revision to the Book of Alternative Services for six years, and then study of the BAS should commence. Bishop Hiltz reported that the Faith, Worship and Ministry committee had had a conversation about possibilities regarding liturgies, and that the notion of one book had been suggested for consideration. He said he would be happy to report the House of Bishops’ conversation to the Liturgy After 2001 Task Force.
Bishop Burton had been asked to speak to the question about revising the Book of Common Prayer (BCP). He prefaced his comments by identifying himself as “one with a close connection to the traditionalists”. Bishop Burton encouraged the House to ensure that the traditionalist’s point of view be included (in any decision which might be made about action) and also that the possible reaction of the traditionalist be taken into consideration should a revision to any book of liturgy be made. Bishop Burton concluded by recommending that in the short term the House should resist any liturgical revisions, but particularly to the BCP.
Archbishop Crawley said that he didn’t think that it was an appropriate time to work on a revision of the BCP. He suggested that it might be better to leave the 1959 & 1962 books as they are, but perhaps consider revising the Book of Alternative Services (BAS). Dean Coffin agreed, he asked whether the Prayer Book Society had given any thought to keeping the BCP but making it gender inclusive. Bishop Ferris commented that the House would be dealing with constitution not just liturgy in making changes. Bishop Ingham expressed his concern in the trend to develop liturgy for interest groups. He said in our desire to accommodate each other, we are fragmenting ourselves. Bishop Tottenham commented that in our area there is a rapprochement on the issue and suggested that this may not be the time for changes.
The Primate said that the issue had been dealt with at two meetings of General Synod. He asked the bishops of the Province of Canada to comment on the discussion which had just taken place. Bishop Hockin expressed his feeling that having heard the concerns, he still thought it was important for some work to be done on the issue.
TEXT: “That [the] Archbishop of Nova Scotia create a task force of the House of Bishops of the Province of Canada to:
– develop a proposal for considering future liturgical revision in the Anglican Church of Canada;
– consult with General Synod and its relevant committees, and with other ecclesiastical provinces;
– report to the next meeting of the House with adequate time for its response and reflection.” CARRIED
(Notes: Archbishop Crawley suggested consideration be given to inviting a liturgical scholar to a future meeting of the House of Bishops. (He suggested the Reverend Barbara Liotscos, the Consultant for Ministry and Worship at the national office as a possible resource person.)
Archbishop Peers thanked the bishops of the Province of Canada for their motion.)
5. Resolutions: Supplementary Liturgical Material (Eucharistic Prayers): Eucharistic Prayer S1
Source: GS / 1998 May 21-29 / Act 26
Moved by: Archdeacon B. Hollowell
Seconded by: Mrs. E. Hutchinson
Prologue: Moved by: Archdeacon B. Hollowell
Seconded by: Mrs. E. Hutchinson
That this General Synod commend eucharistic prayer S1 contained in the Report of Faith Worship and Ministry (Section III A, pages 3-8), and eucharistic prayer S2 (Revised) and S3 (Revised) to the Church for trial use, where authorized by the Ordinary, during a three-year period to conclude with the next General Synod; and that the Faith Worship and Ministry Committee be directed to report on the use and reception of the prayers to the next General Synod.
Moved by: Canon P. Feheley
Seconded by: Rev. N. Brotherwood
That Synod vote on the three eucharistic prayers on an individual basis. CARRIED
TEXT: That this General Synod commend eucharistic prayer S1 for trial use (as above). CARRIED Act 26
6. Resolutions: Supplementary Liturgical Material (Eucharistic Prayers): Eucharistic Prayer S2
Source: GS / 1998 May 21-29 / Act 27
Moved by: Ms. B. Pope
Seconded by: Ms. S. Winn
Prologue: Moved by: Archdeacon B. Hollowell
Seconded by: Mrs. E. Hutchinson
That this General Synod commend eucharistic prayer S2 (revised) for trial use (as above).
Amendment
Moved by: Rev. N. Brotherwood
Seconded by: Mrs. V. Otto
That S2 be amended as follows:
1. in line 30 the word “waters” be replaced by “water”
2. in line 32 the words “a path” be repaced by “the way” CARRIED
TEXT: That S2 be amended as follows:
1. line 14 to become line 12
2. line 12 to become line 13
3. line 13 to become line 14 CARRIED
The revised and amended resolution was then put and- CARRIED. Act 27
7. Resolutions: Supplementary Liturgical Material (Eucharistic Prayers): Eucharistic Prayer S3
Source: GS / 1998 May 21-29 / Act 28
Moved by: Dean S. Andrews
Seconded by: Rev. R. Leggett
Prologue: Moved by: Archdeacon B. Hollowell
Seconded by: Mrs. E. Hutchinson
That this General Synod commend eucharistic prayer S3 (revised) for trial use (as above)
Amendment
Moved by: Archdeacon A. Skirving
Seconded by: Rev. R. Salt
That line 43 be amended to read
Send your Holy Spirit on us and on this meal we share
The mover and seconder then accepted the following revision to this amendment:
Send your Holy Spririt on us as we share this meal.
The amendment as revised re line 43 was then put and – DEFEATED
TEXT: That lines 43-45 be amended to read:
43 Send your Holy Spirit on us
44 that as we receive this bread and this cup
45 we may partake of the body and blood
CARRIED
The revised and amended resolution was then put and – CARRIED Act 28
(Notes: [The prayers, as revised, are appended to these minutes.]
check if prayers attached)
8. Supplementary Liturgical Material (Services of the Word)
Source: GS / 1998 May 21-29 / Act 29
Moved by: Archdeacon B. Hollowell
Seconded by: Mrs. E. Hutchison
TEXT: That this General Synod commend the two Services of the Word contained in the Report of Faith Worship and Ministry (Section III A, pages 9-21), changing in the opening prayers on pages 9 and 14 the words “to praise your goodness” to “praise you for your goodness”, to the Church for trial use, where authorized by the Ordinary, during a three-year period to conclude with the next General Synod; and that the Faith Worship and Ministry Committee be directed to report on the use and reception of the rites to the next General Synod. CARRIED Act 29
(Notes: [The liturgical texts approved in Acts 26 to 29 will be available through the Anglican Book Centre.])
9. Report of the Faith, Worship and Ministry Committee : Supplemental Liturgical Material
Source: CGS / 1998 March 6-8 / Resolution 10-03-98
Moved by: Ms. L. Roff
Seconded by: Mrs. D. Brookes
TEXT: That this Council of General Synod commend the supplementary liturgical material* to the 1998 General Synod. CARRIED #10-03-98
(Notes: * See attached material.
Council members expressed appreciation to the members of the Faith Worship and Ministry Committee by applause.
[N.B. Electronic database includes first two pages of material i.e. introduction but not complete text of documents (pp. 3-21).]
Supplementary Liturgical Material
There are five liturgical documents in this collection: three Supplementary Eucharistic Prayers (S1, S2 and S3), and two Services of the Word (SW1, SW2).
Supplementary Eucharistic Prayers
General Synod in 1995 called for the creation of eucharistic prayers reflecting a Reformed theological conscience and eucharistic prayers inclusive in language and images. The Faith Worship and Ministry Committee invited submissions from representative groups in the Church and appointed a sub-group to process the responses and develop fresh liturgical texts. Three texts have been created: one reflecting the Reformed theological conscience, and two distinct inclusive prayers reflecting different points of view of which the Committee became aware.
In seeking to follow the instructions of General Synod, the Faith Worship and Ministry Committee first gave consideration to what might be intended by the terms `Reformed’ and `inclusive’.
An Understanding of `Reformed’
The term `Reformed’ refers to a theological culture strongly influenced by the sixteenth century Christian leader John Calvin. The Thirty-Nine Articles of Religion of the Church of England are generally regarded as consonant with, and perhaps historically inspired by, Reformed doctrine. Through the centuries, many in the Anglican world have identified themselves as members of the Reformed theological community. The eucharistic prayer in the Book of Common Prayer of 1559 is often regarded as one of the most distinguished examples of a liturgy consistent with a Reformed theological conscience.
It was our conclusion that a Reformed eucharistic theology should reflect the following emphases: (1) God is sovereign, and God is generous in love, grace, and pardon beyond anything we can ask, deserve, or control; (2) in the eucharist what is important is what God does, not anything that we do; (3) in the eucharist God confirms the benefits of the finished work of Christ, and seals the promises of the Gospel; (4) what we have to offer God is ourselves, and our sacrifice of praise and thanksgiving for Christ’s work of redemption; (5) claims should not be made for the physical elements of bread and wine which obscure the truth that God is at work in all creation.
An understanding of `inclusive’
We understand an `inclusive’ prayer as one which includes all members of the Church community through word and symbol. There are different ways of conveying inclusivity. We approach the task by attempting to incorporate various images of God and God’s work in a balanced way. Our aim was to use the resources of the Christian tradition to expand the language of prayer, within the Trinitarian structure of our eucharistic prayers.
The prayers recognize the reality of those groups who feel cut off from the community of Christ. It may be that a particular community is in a situation in which it feels abandoned by the Holy One. An example of the latter might be in a congregation in a town where the mill or other major industry has closed down. In such cases, even though a Eucharist is normally a prayer of praise, there are times when praise is difficult: times of anger, frustration, disappointment, and loss. In one of these prayers we have attempted to provide an opportunity for groups who feel alienated from God or the Church to be heard and therefore held as part of the community.
We sought as well to be inclusive of ecological realities, understanding that God has created us out of the earth and has commanded us to be responsible stewards of creation.
Services of the Word
The 1995 General Synod, following the recommendations of the BAS Evaluation Commission, requested a Service of the Word as the main Sunday act of worship.
The Faith, Worship and Ministry Committee proposes two services of the Word. The first might be described as an expanded and more `user-friendly’ version of Morning and Evening Prayer in the Book of Alternative Services. It is designed for simplicity and minimal preparation. The second service confirms)
10. Supplementary Materials to the Book of Alternative Services
Source: GS / 1995 June 1-9 / Act 63
Moved by: Rev. P. Yu
Seconded by: Ms. E. Lam
Prologue: Dr. John Webster addressed the Synod.
Moved by Bishop E. Mays, seconded by Bishop V. Matthews,
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:
1. a contemporary language eucharistic rite that is inclusive in its language and imagery about God;
2. a contemporary language eucharistic rite that embodies Reformed theological conscience over such issues as the manner of the presence of Christ’s saving work on the cross, eucharistic oblation, and the epiclesis;
3. a eucharistic rite that would allow local communities to explore ways of including native spiritual traditions and other cultural expressions that are in keeping with Christian worship;
4. a French translation of the Holy Eucharist in the Book of Alternative Services, pp.185ff.; and
5. a “Service of the Word” for use as the main Sunday act of worship.
Amendment
Moved by Rev. T. Carman, seconded by Rev. A. Harwood-Jones,
That section 1. above be deleted and the remaining clauses renumbered. DEFEATED
With the approval of Synod, the mover and seconder agreed to the following revisions (shown in italics [shown in quotation marks]):
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:
1. a contemporary language eucharistic rite that is inclusive in its language and imagery about God “and that is in keeping with Christian worship”;
2. a contemporary language eucharistic rite that embodies Reformed theological conscience over such issues as the manner of the presence of Christ’s saving work on the cross, eucharistic oblation, and the epiclesis;
3. a eucharistic rite that would allow local communities to explore ways of including native spiritual traditions and other cultural expressions that are in keeping with Christian worship;
4. “French translations of the Holy Eucharist, Holy Baptism, the Celebration of Marriage and the Funeral Liturgy in the Book of Alternative Services, pp.185ff., pp.151ff., 525ff. and 571ff.; and”
5. a `Service of the Word’ for use as the main Sunday act of Worship;
“to be submitted to the Council of the General Synod for authorization for use where permitted by the Ordinary.”
TEXT: Motion to End Debate
That the question now be put. CARRIED
The amended motion was then put and CARRIED Act 63.
11. Liturgical Change Sensitivity
Source: GS / 1995 June 1-9 / Act 66
Moved by: Bishop E. Bays
Seconded by: The Hon. R. Stevenson
TEXT: That this General Synod encourages bishops and other liturgical leaders to exemplify sensitivity in matters concerning liturgical change, to honour diversity, and to encourage openness to critique and mutual listening in matters concerning the Church’s worship. CARRIED Act 66
11. Approval of Recommendations from the BAS Evaluation Commission
Source: GS / 1995 June 1-9 / Act 67
Moved by: Bishop E. Bays
Seconded by: The Hon. R. Stevenson
TEXT: That this General Synod approves Recommendations 1,3,4 and 6 of the Book of Alternative Services Evaluation Commission.
1. That for the next six years the Church not undertake any full-scale revision of its liturgical provision and continue to use the Book of Common Prayer and the Book of Alternative Services unchanged.
3. That at the first General Synod of the next century the Church establish a revision commission to undertake a full revision of the BAS, taking into account (1) experience of use of the supplementary materials; (2) ongoing discussion of the theological trends which compose contemporary Canadian Anglicanism; (3) new developments in liturgy in the Anglican Communion as a whole; (4) other Canadian liturgical developments. The end product of this revision will be a canonically-authorized book of contemporary language liturgies.
4. That alongside any revised book of contemporary language liturgies, the Book of Common Prayer retain its canonical status and availability.
6. That the processes of the production and testing of liturgical texts be as inclusive of the variety of theological and liturgical convictions as possible.
Motion to Refer
Moved by Bishop J. Baycroft, seconded by Canon J. Hill,
That recommendations 3 and 4 be referred to the first General Synod of the next Century. DEFEATED
The original motion was then put and CARRIED Act 67.
(Notes: The Primate expressed appreciation to the Chair and members of the BAS Evaluation Commission and this was followed by applause.)
12. Press Report: “No prayer book revision for six years, commission urges, but new eucharistic rites are needed as soon as possible”
Source: ANS / 1995 March 3 / Press release
TEXT: Toronto, March 3, 1995 — After four years of research and study, an Anglican commission charged with evaluating the church’s Book of Alternative Services (BAS) says there should be a new book — but not yet.
However, the commission also calls for a supplementary resource to be produced as soon as possible. The supplement would incorporate a contemporary language eucharistic rite which is inclusive in its language and imagery about God; a rite which would allow local communities to include native spiritual traditions; a French language rite; and other services.
At the same time, the commission upholds the current status of the church’s Book of Common Prayer now and in the future.
The evaluation commission was set up to examine the extent to which the BAS was in use across the country, its suitability for worship, and the extent to which it reflects Anglican theology.
The commission’s report is at pains to recognize the tremendous importance which Anglicans place on worship, and it says any changes must be handled with great sensitivity and an openness to diversity.
People outside the church might scratch their heads in wonderment at the fuss. But the Anglican Church is defined, as much as anything, by its liturgy — the formal rituals through which it gathers in worship. Small wonder then that the 1985 Book of Alternative Services, which provides more contemporary language for worship than the church’s more traditional Book of Common Prayer, was controversial when it was introduced.
Today, the evaluation commission finds the book is in widespread use across Canada, though it notes the frequency and extent of BAS usage increases from east to west. The Book of Common Prayer (BCP) also remains in use, and most people are satisfied with the pattern of usage for both books.
Theologically, the commission says the BAS reflects an orthodox understanding of the Christian faith, but it is difficult to measure the book against “Anglican theological tradition” because that tradition is diverse and not limited to one definition.
Commission members were chosen to reflect theological competence and wide range of theological views, and they say the church “must achieve a balance between uniformity and diversity in its liturgical texts.” But they reject calls by some for a single new prayer book to include elements from both the BCP and the BAS. They say both books should continue in use for another six years, then a commission should undertake a full revision of the BAS. The BCP would also continue to be available.
Meanwhile, a supplement to the BAS should be produced to meet several expressed needs, including what commission members refer to as two “unfinished conversations: native spiritual traditions and language about God.
“Both are points of acute conscience in the contemporary church,” the commission’s report notes.” It says the church needs to experiment with listening to culture and innovation, along with critical reflection.
The commission also calls for the creation of a “theological commission … representative of the diversity of theological opinion in the church, with the task of encouraging and promoting theological discussion in the church.”
The evaluation commission’s final report will be distributed later this month to members of the church’s General Synod, who will consider its recommendations when they meet in June, 1995. Additional copies are available from the Anglican Book Centre.
The evaluation commission members are: Bishop Eric Bays, Regina (Diocese of Qu’Appelle; chair); Bishop Walter Asbil, Hamilton (Diocese of Niagara); Canon Dorothy Barker, Castlegar (Diocese of Kootenay); the Rev. Helen Belcher, Calgary (Diocese of Calgary); Canon David Boston, Halifax (Diocese of Nova Scotia); David Hall, Gander (Diocese of Central Newfoundland); Bishop George Lemmon, Fredericton (Diocese of Fredericton); Bishop Victoria Matthews, Toronto (Diocese of Toronto); Professor Terence Penelhum, Calgary (Diocese of Calgary); Ronald Stevenson, Fredericton (Diocese of Fredericton); the Rev. Murray Still, Craik (Diocese of Qu’Appelle); Professor John Webster, Toronto (Diocese of Toronto).
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Contact Doug Tindal, Director of Communication 416-924-9199 ext. 286; 905-335-8349 (residence)
14. Press Release: “BAS Commission finds usage survey validated in parishes, seeks broader response as recommendations take shape”
Source: ANS / 1994 March 9 / Press release
TEXT: March 9, 1994 — A new survey in the Diocese of Qu’Appelle has confirmed the results of an earlier, nationwide survey of Book of Common Prayer (BCP) and Book of Alternative Services (BAS) usage, according to the BAS Evaluation Commission.
The Commission, meeting March 5 to 8 [1994], received a report of a survey conducted in Qu’Appelle in which parishioners in each parish were given an opportunity to express their opinions.
More than 1,500 parishioners responded — more than 10 percent of the number of members on parish rolls in the diocese, and almost half the average weekly attendance at worship. The report indicated widespread use of both the BAS and BCP and, in general, satisfaction with the pattern of worship which involves the two books.
The Rt. Rev. Eric Bays, who chairs the commission, says it has nearly completed its information-gathering. Among other things, the Commission has examined material held in the Archives of General Synod, which included hundreds of letters received following the publication of the BAS; and working groups have spent time preparing a detailed analysis of various parts of the book.
It has received limited response to its publication “Thinking about the Book of Alternative Services,” and is urging further study and reflection on the issues raised in this document in hope of receiving further response.
The Commission is moving now from collecting information to formulating its report and recommendations to General Synod.
Also in this meeting, the Commission:
– considered a report from the Native Ministries council in the Diocese of Calgary, which raised questions about the understanding of liturgical services in aboriginal communities. The Commission agreed that aboriginal concerns will be included in their final report and recommendations;
– discussed concerns raised by women;
– considered ecumenical issues;
– discussed the framework of the final report.
The Commission will hold its final meeting in February, 1995.
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For further information, contact: Eric Bays, Bishop of Qu’Appelle, (306) 522-1608