Canons of The Episcopal Church of the Solomon
STRUCTURE and COMMUNION
These are the Canons of the Episcopal Church of the Solomon Islands, a totally independent communion of Churches and Clergy committed to, and following the Anglican traditions in doctrine and worship, and herein after referred to as 'the Church'.
The Archbishop and the College of Bishops shall govern the Church. During any vacancy in the office of Archbishop
the College of Bishops shall discharge all the duties of the Archbishop until a Successor has been elected, installed and
enthroned in his stead.
The Church will be in Full Communion with all Churches of like Faith and Doctrine especially with the Continuing Anglican Churches throughout the world.
The Church is rooted in the teaching of the historic Church enshrined in the Catholic Creeds and the teaching of all the Ecumenical Councils of the Christian Church, as developed and amended in the Anglican tradition. As such it is a Continuing Church of the traditional Anglican Communion.
The Church is a Communion of traditional Anglican clergy who are in union acknowledging the Faith as once given to the Apostles. We are in union to ensure that our orthodoxy is maintained for the hope and salvation of all mankind and to the Glory of God. To that end it is therefore resolved:
We acknowledge that Jesus Christ is the Head of the Church and that we are His servants in this world, keeping to the Faith as given.
That we hold to the doctrine as revealed by God in the Holy Scriptures, the Canon known as the King James Version of the Holy Bible including the Apocrypha, as holding all things necessary for salvation.
We use the Book of Common Prayer in any such version as may be duly authorised to maintain orthodox liturgy and a common practice of worship.
We hold to the 39 Articles of Religion as may be applied to time and place, holding the principle that in Scripture, Tradition and Reason, all things may be for God’s peoples necessity and common welfare.
We hold to the Holy Orders of Bishops, Priests and Deacons, and we believe that in accordance with the teaching of Holy Scripture and the traditions of the church that all who hold these Orders must be men of high moral character.
We hold that all congregations are independent and own any properties in common. The clergy are held in common by all and for all. The Communion serves its parishes whilst the clergy serves the Body of Christ.
HOLY ORDERS and LAY MINISTRY
By divine institution, there are in the Church sacred ministers who are also called clergy, the others are called lay people. The orders of the clergy shall be the traditional orders of Bishops, Priests and Deacons handed down to us from the earliest times.
According to the traditions of the earliest church, no woman shall be ordained into any state of Holy Orders.
Where the needs of the Church require and ministers are not available and only at the request of a Bishop when appropriate, lay people may exercise the ministry of the word, .preside over liturgical prayers, confer emergency baptism and distribute Holy Communion of the pre-consecrated Host. In extreme emergency any baptised person may ask for God’s blessing on the soul of a person about to die.
Before candidates are accepted for ordination, they must submit documentation of their baptism and confirmation. In cases where such documentary attestation is impossib1e, the candidate may instead at the discretion of a Bishop swear an affidavit before a Magistrate or a Commissioner for Oaths, that they have been baptised and confirmed, giving such information as they are able.
In order correctly to confer the Orders of Priesthood or Deaconate, it is required that, in the judgement of the Bishop, the candidate possesses the requisite qualities and is considered beneficial to the ministry of the Church. The Bishop must ensure that before a person is promoted to any order, they are properly instructed concerning the order itself and its obligations. The Archbishop shall have absolute discretion as to the nature of such instruction, the need for it, or otherwise.
The Bishops of the Church agree not to discriminate with regard to the promotion in Orders on the basis of race, ethnic group, physical disability, social group, means or academic achievement. Any refusal to promote in Orders any person will only be for good, sufficient and stated reason in the judgment of a Bishop, for example, mental incapacity. The Priesthood may be conferred only upon those who have completed their twenty-fifth year of age, and possess a sufficient maturity. There would normally be an interval of at least six months between the Deaconate and the Priesthood. The Deaconate may be conferred only upon those who have completed their twenty-third year of age.
Clergy who have been ordained already according to the traditions of the One, Holy, Catholic and Apostolic Church can be incardinated into the Church. If they wish to be Incardinated into and licensed for their ministry then they should apply to the Bishop, who will admit them, or not, at his absolute discretion, subject to any conditions that he may lay down. Clergy from other churches who have not been Episcopally Ordained, or who are unsure whether they have been ordained in a valid Apostolic Succession may choose to have the Sacrament of Orders conferred or conferred conditionally (sub-conditione.)
An Ordination is to be celebrated during public Holy Communion. The minister of sacred ordination is without exception a Consecrated Bishop.After an ordination, the names of the individuals ordained, the name of the ordaining Bishop, and the date and place of ordination are to be entered into a Register of Services.
The ordaining Bishop is to give to each person ordained Priest or Deacon an authentic certificate of the ordination received. Such document is normally referred to as Letters of Orders. It must contain the date and place of ordination, and a statement that it took place during a public celebration of Holy Communion and the seal and signature of the ordaining Bishop.It is usual though not essential for the principal consecrating Bishop at an Episcopal Consecration to have at least two other Bishops with him. However, where this is not practicable, letters from those who would wish to co-consecrate will be accepted in absentia.
All Bishops have the power to ordain Deacons and Priests of the Church. They must both satisfy themselves of the correctness of the rite used and the required intention to ordain.Each ordaining Bishop must issue their own respective ordination documents. The Archbishop shall be informed in advance of all ordinations.
No Bishop within the Church can consecrate another Episcopal candidate within the Church without the consent and participation of the Archbishop.
No Bishop will take part in the consecration of anyone as a Bishop in any other jurisdiction without the consent of the Archbishop in writing.
No Bishop will take part in the ordination of a woman as a Deacon or Priest, or the Consecration of a woman as a Bishop in any other jurisdiction.
To be a suitable candidate for the Episcopate, a person must be outstanding in his ability to show Christian love to all. A person who in the prudent judgement of the Archbishop all things considered, is considered to be of exceptional faith, wholly motivated by the right intention, deeply endowed with wisdom, held in the highest esteem by a group of peop1e who know him well and have achieved a developed sense of moral probity and virtue and clearly possess the emotional, psychological and spiritual qualities appropriate to the order to be received. They must be at least 35 years of age.
In exercising his pastoral office, a Bishop is to be solicitous for all people without exception. He is to have a special concern for all clergy and for all vocations. A Bishop is bound to give an example of holiness in charity, humility and simplicity of life. Since he is the principal dispenser of the mysteries of God he is to strive constantly that Christ’s faithful may grow in grace through the celebration of the sacraments, and may know and live the paschal mystery.
In the Church, a parish is not limited by geographical boundaries it embraces all who have contact with a particular Priest. The Priest is their proper pastor. He exercises the pastoral care of the community entrusted to him under the guidance of a Bishop, whose ministry of Christ he is called to share, so that for this community he may carry out the office of teaching, sanctifying and serving with the cooperation of other Priests or Deacons and with the assistance of lay members of Christ’s faithful. A Priest has the obligation to ensure that the word of God is proclaimed in its entirety to those within his parish. He is to see that the lay members of Christ’s faithful are instructed in the truths of the faith. He is to foster works that promote the spirit of the Gospel, including its relevance to social justice. He is to have a special care for the Christian education of children and young people.
A Priest is to strive to ensure that Christ’s faithful are nourished by the devout celebration of the Sacraments. So that the Priest may fulfil his office of pastor, he is to strive to know those entrusted to his care. He is therefore to visit their families, sharing especially in their cares, anxieties and sorrows, comforting them in the Lord. He is to help the sick and especially the dying in great charity, solicitously restoring them with the Sacraments and commending their souls to God. He is to be especially diligent in seeking out the poor, the suffering, the lonely, those who are exiled from their homeland, and those burdened with special difficulties.
The Priest is to recognise and promote the special role that lay members of Christ’s faithful have in the mission of the church, fostering their associations that have loving purposes. He is to ensure that the faithful are concerned for the local community and that they take part in and sustain works which promote the community.
The functions especially entrusted to the Priest are as follows, the administration of baptism, the administration of the Sacrament of Confirmation to those in danger of death or at the request of a Bishop, the anointing of the sick and the imparting of the Apostolic blessing, the conduct of marriages and the nuptial blessing, the conduct of funerals, the celebration of the Eucharist and also Sacramental confession. A Priest is to be responsible for the keeping of proper registers, that is, of baptisms, of marriages and of deaths, and any other services conducted. He is to ensure that all entries are accurately made and that the registers are carefu1ly preserved.
The Church requires its clergy to wear clerical dress and to use appropriate vestments when celebrating the Sacraments and leading other liturgies. Clergy wear clerical dress not to indicate their status but as witness to their vocation. Clergy wear appropriate vestments in order to be more effective channels or sacramental grace, so that they may personally be decreased and Christ within them increased.
Wearing clerical dress is itself a form of ministry. Not only do those who wear it bear witness to the fact that they are citizens of the Kingdom Christ but they also present themselves to the world as people who can be approached when people are in need of the love of Christ. At ordination clergy are set apart and their very beings aligned with Christ in a special way precisely so that he might touch the world through us and use us as a catalyst for his grace. It is therefore logical that they should look different and be easily identifiable as people who stand in persona Christi.
When celebrating the Eucharist in normal circumstances all clergy should wear an alb. An alb is a long white garment that covers the body from neck to ankles. When a clergyman puts on the alb it symbolises the over writing or their own persona by that of Christ’s. They no longer act as themselves but in persona Christi. If the alb is not hooded an amice should be worn under it. An amice is a rectangular piece or white cloth with strings, which cross over the breast and are tied around the waist. It may have an embroidered upper edge known as the apparel which may be coloured according to the liturgical season (see below.) The amice serves to hide the collar of the shirt underneath the alb. No ‘secular’ clothing should be visible once the alb is on.
Over the alb the girdle is fastened. This recalls the rope worn round the waist of the high priest at the Temple in Jerusalem that was used to pull him out should he collapse in the Holy of Holies. The colour of the girdle can match that of the liturgical seasons, but is generally white.
Deacons and Priests may then place a maniple on their left forearm (though this is entirely optional).This is a small band of coloured cloth. It was originally used as a wiping cloth. This has been non-obligatory in the Roman Church since Vatican II in the early 1960s but has been retained in some other Catholic jurisdictions.
It is obligatory for Deacons and Priests to wear the stole. At the Eucharist the Priest may wear the stole crossed over his breast and fixed in position with the ends of the cincture or girdle. This symbolises the sacrifice of Christ that is about to be remembered. However, some modem sets of vestments are designed for the stole to be worn over the chasuble. Deacon’s stoles are worn over the left shoulder with the ends tied on the right hip. The stole is the symbol of the authority of the Priesthood / Deaconate. The colour of the stole will usually match that of the liturgical season.
It is highly desirable that the Priest should wear a chasuble when celebrating the Eucharist. The word means ‘little house’ because it covers the Priest completing the transformation of the Priest into an icon of Christ. It has also been traditional1y seen to represent the love of God, which ‘covers all things’, it derives from the normal outdoor wear during the time of the Roman Empire. Deacons may wear a dalmatic over their alb and stole. The colour of the chasuble and dalmatic will usually match that of the liturgical season.
Licensed Lay Readers when appointed and commissioned shall wear the cassock and surplice and a readers blue scarf / tippet.
When the sacraments are celebrated in the context of the Eucharist then Eucharistic vestments should be worn. Eucharistic vestments (i.e. the chasuble and maniple) will not be worn when the Eucharist is not being celebrated. In an emergency the sacraments can be celebrated without vestments but, if possible, a reconciliation stole should be worn.
Baptism; Priests may wear an alb and white stole (with the stole hanging down, not crossed) or a cassock, surplice and scarf / tippet. Deacons should wear alb and stole (with the stole worn in the Deacon style) or a cassock, surplice and scarf.
Reconciliation/ Penance/Confession: In a formal context the Priest should wear a cassock and a purple stole. In an informal context a stole will suffice. Small reconciliation stoles which are double-sided white / purple are available and Priests should carry one around with them at all times in case they are required to administer the sacraments in an emergency.
Marriage: priests may wear an alb and a white stole. Deacons should wear alb and stole with the stole (with the stole worn in the Deacon style) or a cassock, surplice and stole.
Sacrament of the Sick/Extreme Unction: Priests may wear an alb and purple stole with the stole hanging down, not crossed or a cassock, surplice and stole. In an emergency the reconciliation stole alone will suffice.
Funerals: Priests may wear either an alb and a black or purple stole (with the stole hanging down, not crossed) or a cassock, surplice and stole. Deacons should wear alb and stole with the stole worn in the Deacons style or a cassock, surplice and scarf and tippet.Blessing of houses: Priests may wear an alb and white stole (with the stole hanging down, not crossed) or a cassock, surplice and scarf / tippet.
Copes: Copes may be worn for the solemn celebration of the sacraments outside of the Eucharist and for solemn processions and the formal celebration of the Divine Office.
Bishops: the normal wear of a Bishop shall be an alb and stole with cope and mitre on ceremonial occasions. In the alternative a Roman style cassock may be worn with a shoulder cape.
The Colours of the Liturgical Seasons.
White: The sum of all colours so it can be worn at any time. Used particularly for the great feasts of Our Lord, The Blessed Virgin Mary, the Angels, Confessors and Virgins. It is worn during Christmastide and Eastertide. It may also be worn at funerals to symbolise the Resurrection.
Red: Red as the symbol of fire and blood is worn on Pentecost and on the feasts of Martyrs, Palm Sunday and may be worn on Good Friday.
Green: Green, the colour of hope, is worn during what the church calls ‘Ordinary Time’.
Purple: Purple is the symbol of penitence, humility and longing. It is worn during Lent and Advent and on All Soul’s Day and may be worn for funerals.
Rose: Rose as the symbol of refreshment and joy is traditionally worn on the third Sunday of Advent and the fourth Sunday of Lent.
Black: Black is the symbol of sadness and mourning. It may be worn on Good Friday, All Soul’s Day and Funerals. It has become less fashionable in recent years and has largely been replaced in some jurisdictions by Purple. The Church will continue to allow its clergy to wear Black if they so wish.
The minimum required accoutrements for those in Holy Orders would thus consist of:
A White Stole because white can be worn at any timeAn alb and amice if required, with girdle.
A Reconciliation stole.
A White chasuble.
A Cassock.
A Surplice .
A Black scarf / tippet.
THE HOLY SACRAMENTS
The Sacraments of the Church are the Sacraments of the One Holy Catholic and Apostolic Church, and are the outward and visible signs of an inward and spiritual Grace. The Sacraments of the New Testament were instituted by Christ the Lord and entrusted to the Church. As actions of Christ and of the Church, they are signs and means by which faith is expressed and strengthened, worship is offered to God and our sanctification brought about. Thus they contribute in the most effective manner to establishing, strengthening and manifesting ecclesiastical communion.Sacred ministers may not properly deny the Sacraments to those opportunely ask for them.
Because they imprint a character, the Sacraments of Baptism, Confirmation and Holy Orders cannot be repeated. By Baptism people are freed from sins, and are born again as children of God and, made like Christ by an indelible character, and are incorporated into the Church.
Baptism is to be conferred either by total immersion or by pouring or sprinkling or water with the appropriate words, using any rite that may be approved by the Archbishop. The Ordinary minister of Baptism is a Bishop, Priest or a Deacon, but may in cases of emergency be carried out by a Catechist, a Lay Reader or any confirmed member of the Church.In so far as possible, in the case of Infant Baptism, the child being baptised shall be assigned at least one Godparent. The parents are to choose the Godparents and they can be any Baptised Christian of full age.The Priest must carefully and without delay record in the Register of Baptism the full names and date of birth of the baptised, the minister, the parents, the Godparents and the place and date of the baptism.
The Sacrament of Confirmation confers a character. By it the baptised continue their path of Christian initiation. They are enriched with the gift of the Holy Spirit and are more closely linked to the Church. They are made strong and more firmly obliged by word and deed to witness to Christ and to spread and defend the faith.The Sacrament of Confirmation is conferred by the laying on of the hands by the confirming Bishop, and by the appropriate words. The ordinary minister for the Confirmation is a Bishop. Where it is not expedient or convenient for a Bishop to confirm, a Priest can also validly confer this Sacrament at the request of a Bishop, In the normal course of events the nominated Priest should be a Canon of the Church. To establish that Confirmation has been conferred the full names of those confirmed. The Bishop, the parents and the place and date of the Confirmation shall be recorded in the Register of Confirmations.
The most august Sacrament is the Blessed Eucharist, in which Christ the Lord is present and received and by which the Church continually lives and grows. The Eucharistic sacrifice, the memorial of the death and resurrection of the Lord, is the summit and source of all worship and Christian life. By it the unity of God’s people is signified and brought about, and the building up of the body of Christ is perfected.
The ordinary minister of the Sacrament of the Eucharist is a Bishop or a Priest and where there are a number of such present they may concelebrate.All Baptised and Confirmed people are to be invited to receive the Holy Communion. This should include all those from other Christian denominations the only requirement being a love of the Lord Jesus Christ. The most Holy sacrifice of the Eucharist must be offered in bread, and in wine to which a small quantity of water has been added. Reception of the consecrated host in the hands is permitted in accordance with the Anglican tradition.
In the Sacrament of Penance and Reconciliation those who confess their sins to a Priest, and are sorry for their sins and have a purpose of amendment, receive from God, through the absolution given by that minister, forgiveness or sins they have committed after baptism, and at the same time they are reconciled with the Church, which by sinning they wounded. Only a Bishop or Priest is the minister of the Sacrament of Penance and Reconciliation.
The anointing of the sick, by which the Church commends to the suffering, and glorified Lord those who are dangerously ill so that He may support and save them, is conferred by anointing them with Holy Oil and pronouncing the relevant words.
The Holy Oil to be used in the anointing of the sick is normally blessed by a Bishop but in the case of necessity any Priest may bless the oil, but it should only be blessed during the celebration of the Sacrament. The minister is to apply the anointing oil with his own hands, using the relevant words. If for some very special medical reason it is indicated that anointing by hand would be inappropriate then and then only may an anointing spoon be used. A Bishop, Priest or a Deacon can validly administer the Sacrament of the anointing of the Sick.
Holy Matrimony and Family Life
Matrimonial consent is an act of will by which a man and a woman by an irrevocable covenant mutually give and accept one another for the purpose of establishing a marriage. From a marriage there arises between the two people a bond which of its own nature is permanent and exclusive. Those who have the care of children have the most serious obligation and the primary right to do all in their power to ensure their children’s physical, social, cultural, moral and spiritual upbringing.
Pastoral care must be provided for all who experience divorce. There shall be no impediment to the remarriage of divorced people provided that the Priest is fully satisfied that such re-marriage is not undertaken lightly or without commitment, and after he has made due and diligent enquiry to ascertain the authenticity and godliness of that which is being sought A Priest can impart blessings, except those reserved to the Bishop.
In accordance with the traditional practice of the One Holy Catholic and Apostolic Church throughout the world a Deacon may bless people, but not objects.
A Bishop, Priest or Deacon of the Church is available to conduct a Baptism, a Marriage, a Funeral, or any other service according to the authority of their orders. Births, Marriages and Deaths. Marriage blessing services following a civil ceremony may however take place at any convenient location.
The Church does not under any circumstances recognise the civil partnership ceremonies, which take place between homosexual males or lesbian females.
Church Buildings & Sacred Places
All the services of the Church can be held in any appropriate place. At the discretion of a Bishop, Priest, Deacon, church or lay people involved. Sacred places are those, which are assigned to divine worship or to the burial of the faithful by the dedication or blessing provided for this purpose. It is appropriate that places set aside for use of a Church be dedicated and blessed. The dedication and blessing of a place belongs to a Bishop, but may be delegated to another appropriate clergyman if necessary.
Where more than a single person gathers regularly for worship, a Bishop of the Church can be requested to dedicate the church building and agree a title for it.
If a Church regularly uses a building as a place for their worship then such a place can be set aside and can be named after the Church that uses it.An Oratory or a Private Chapel means a place that is set aside for divine worship, for the convenience of one or more individuals. Oratories and Private Chapels may be used for other church and secular purposes when not in use for worship provided that such use is of a respectable and Godly nature according with the holiness of the place. Such buildings could include a room which has been set apart for the purpose within a private house. A document is to be drawn up recording the dedication or blessing of the place, which must be retained by the Priest in charge.
Sacred places are violated by acts done in them which are gravely injurious and give scandal when, in the judgement of a Bishop, these acts are so serious and so contrary to the holiness of the place that the harm needs to be repaired by means of a penitential rite. Sacred places lose their dedication or blessing if they have been in great measure destroyed, or if they have been permanently made over to secular usage, whether by decree of a Bishop or simply in fact.
There shall be no impediment preventing the Church from using any building belonging to another Christian group or denomination with the full consent of the ordinary authority of that place. There shall be no impediment preventing any Christian group or denomination using any building owned by or under the control of the Church with the consent in writing setting out the agreed terms and conditions of the usage, from the cleric normally in charge of that place.
No cleric should attempt to exorcise the possessed without the special and express permission and guidance or the Archbishop, using only the Form of Exorcism provided and approved by the Church.
These are the Canons of the Episcopal Church of the Solomon Islands, a totally independent communion of Churches and Clergy committed to, and following the Anglican traditions in doctrine and worship, and herein after referred to as 'the Church'.
The Archbishop and the College of Bishops shall govern the Church. During any vacancy in the office of Archbishop
The Church will be in Full Communion with all Churches of like Faith and Doctrine especially with the Continuing Anglican Churches throughout the world.
The Church is a Communion of traditional Anglican clergy who are in union acknowledging the Faith as once given to the Apostles. We are in union to ensure that our orthodoxy is maintained for the hope and salvation of all mankind and to the Glory of God. To that end it is therefore resolved:
We acknowledge that Jesus Christ is the Head of the Church and that we are His servants in this world, keeping to the Faith as given.
That we hold to the doctrine as revealed by God in the Holy Scriptures, the Canon known as the King James Version of the Holy Bible including the Apocrypha, as holding all things necessary for salvation.
We use the Book of Common Prayer in any such version as may be duly authorised to maintain orthodox liturgy and a common practice of worship.
We hold to the 39 Articles of Religion as may be applied to time and place, holding the principle that in Scripture, Tradition and Reason, all things may be for God’s peoples necessity and common welfare.
We hold to the Holy Orders of Bishops, Priests and Deacons, and we believe that in accordance with the teaching of Holy Scripture and the traditions of the church that all who hold these Orders must be men of high moral character.
We hold that all congregations are independent and own any properties in common. The clergy are held in common by all and for all. The Communion serves its parishes whilst the clergy serves the Body of Christ.
HOLY ORDERS and LAY MINISTRY
By divine institution, there are in the Church sacred ministers who are also called clergy, the others are called lay people. The orders of the clergy shall be the traditional orders of Bishops, Priests and Deacons handed down to us from the earliest times.
According to the traditions of the earliest church, no woman shall be ordained into any state of Holy Orders.
Where the needs of the Church require and ministers are not available and only at the request of a Bishop when appropriate, lay people may exercise the ministry of the word, .preside over liturgical prayers, confer emergency baptism and distribute Holy Communion of the pre-consecrated Host. In extreme emergency any baptised person may ask for God’s blessing on the soul of a person about to die.
Before candidates are accepted for ordination, they must submit documentation of their baptism and confirmation. In cases where such documentary attestation is impossib1e, the candidate may instead at the discretion of a Bishop swear an affidavit before a Magistrate or a Commissioner for Oaths, that they have been baptised and confirmed, giving such information as they are able.
In order correctly to confer the Orders of Priesthood or Deaconate, it is required that, in the judgement of the Bishop, the candidate possesses the requisite qualities and is considered beneficial to the ministry of the Church. The Bishop must ensure that before a person is promoted to any order, they are properly instructed concerning the order itself and its obligations. The Archbishop shall have absolute discretion as to the nature of such instruction, the need for it, or otherwise.
The Bishops of the Church agree not to discriminate with regard to the promotion in Orders on the basis of race, ethnic group, physical disability, social group, means or academic achievement. Any refusal to promote in Orders any person will only be for good, sufficient and stated reason in the judgment of a Bishop, for example, mental incapacity. The Priesthood may be conferred only upon those who have completed their twenty-fifth year of age, and possess a sufficient
Clergy who have been ordained already according to the traditions of the One, Holy, Catholic and Apostolic Church can be incardinated into the Church. If they wish to be Incardinated into and licensed for their ministry then they should apply to the Bishop, who will admit them, or not, at his absolute discretion, subject to any conditions that he may lay down. Clergy from other churches who have not been Episcopally Ordained, or who are unsure whether they have been ordained in a valid Apostolic Succession may choose to have the Sacrament of Orders conferred or conferred conditionally (sub-conditione.)
An Ordination is to be celebrated during public Holy Communion. The minister of sacred ordination is without exception a Consecrated Bishop.After an ordination, the names of the individuals ordained, the name of the ordaining Bishop, and the date and place of ordination are to be entered into a Register of Services.
The ordaining Bishop is to give to each person ordained Priest or Deacon an authentic certificate of the ordination received. Such document is normally referred to as Letters of Orders. It must contain the date and place of ordination, and a statement that it took place during a public celebration of Holy Communion and the seal and signature of the ordaining Bishop.It is usual though not essential for the principal consecrating Bishop at an Episcopal Consecration to have at least two other Bishops with him. However, where this is not practicable, letters from those who would wish to co-consecrate will be accepted in absentia.
All Bishops have the power to ordain Deacons and Priests of the Church. They must both satisfy themselves of the correctness of the rite used and the required intention to ordain.Each ordaining Bishop must issue their own respective ordination documents. The Archbishop shall be informed in advance of all ordinations.
No Bishop within the Church can consecrate another Episcopal candidate within the Church without the consent and participation of the Archbishop.
No Bishop will take part in the consecration of anyone as a Bishop in any other jurisdiction without the consent of the Archbishop in writing.
No Bishop will take part in the ordination of a woman as a Deacon or Priest, or the Consecration of a woman as a Bishop in any other jurisdiction.
In the Church, a parish is not limited by geographical boundaries it embraces all who have contact with a particular Priest. The Priest is their proper pastor. He exercises the pastoral care of the community entrusted to him under the guidance of a Bishop, whose ministry of Christ he is called to share, so that for this community he may carry out the office of teaching, sanctifying and serving with the cooperation of other Priests or Deacons and with the assistance of lay members of Christ’s faithful. A Priest has the obligation to ensure that the word of God is proclaimed in its entirety to those within his parish. He is to see that the lay members of Christ’s faithful are instructed in the truths of the faith. He is to foster works that promote the spirit of the Gospel, including its relevance to social justice. He is to have a special care for the Christian education of children and young people.
Sacrament of the Sick/Extreme Unction: Priests may wear an alb and purple stole with the stole hanging down, not crossed or a cassock, surplice and stole. In an emergency the reconciliation stole alone will suffice.
THE HOLY SACRAMENTS
The Sacraments of the Church are the Sacraments of the One Holy Catholic and Apostolic Church, and are the outward and visible signs of an inward and spiritual Grace. The Sacraments of the New Testament were instituted by Christ the Lord and entrusted to the Church. As actions of Christ and of the Church, they are signs and means by which faith is expressed and strengthened, worship is offered to God and our sanctification brought about. Thus they contribute in the most effective manner to establishing, strengthening and manifesting ecclesiastical communion.Sacred ministers may not properly deny the Sacraments to those opportunely ask for them.
The anointing of the sick, by which the Church commends to the suffering, and glorified Lord those who are dangerously ill so that He may support and save them, is conferred by anointing them with Holy Oil and pronouncing the relevant words.
Church Buildings & Sacred Places