Section 2 - Worship and Sacraments

Transcription

1 The Diocese of Exeter Bishop s Guidelines for the Ordained Ministry Section 2 - Worship and Sacraments Contents Introduction Authorised Services Choice of which Rite of Service to use Authorised Translations of the Bible Reservation of the Sacrament Visiting Clergy Vacancies The Leading of Worship by Lay People other than Readers Distribution of Communion and Eucharistic Assistants Public Worship with Communion by Extension Communion at Home Admission of Children to Communion before Confirmation Ecumenism The Filming or Videoing of a Church Service A Code of Practice for Service Fees Finally.. Introduction The three primary tasks of the church are the worship of Almighty God, the teaching and nurture of Christian disciples and faithful participation in God s Mission to the whole world. Worship therefore lies at the heart of the Christian Faith. It follows that the way in which we conduct our worship is of utmost importance; if the God we worship is worthy of our worship then this worship is worthy of due care and preparation. However, our worship is also central to both our nurture as Christians and to our exercising of God s Mission in the world. The people of God grow in faith as they pray. Liturgy is central to growing within a holy and living faith. At the same time, the conduct of worship is for many people the shop window of the Church s life and what they experience will seriously influence the way in which they regard both the Church and Christianity more generally. When people come to a service, perhaps as a one-off for a special occasion or as a guest, the impression which we give them may be fundamental in determining the way in which they regard both God and His Church in the future

2 I therefore regard the following guidelines as fundamental to all our worship whether it be a short daily office attended by two or three people, a Sunday service in a country church with a congregation of ten, an informal service of whatever size, a formal service with a congregation of hundreds, a marriage service, a funeral or anything in-between. I should also stress that these guidelines are intended to apply right across the broad spectrum of Churchmanship which we encounter within the Church of England and which is one of our joys and strengths. If any of them do not give that impression then that was not my intention. Specific information on Baptism, Confirmation, Marriage, Funerals and other Pastoral Offices can be found elsewhere in these Guidelines. Authorised Services All licensed or beneficed ministers make the declaration of assent in which we declare that we will use only those forms of worship which are authorised by Canon. This means, in practice, that we must work within the regulations set out in Canons B1 to B5. Whereas in former times this might well have been thought to be somewhat restrictive in nature, the wide variety of liturgical material which is now available in the six volumes which constitute Common Worship, as well as the enduring status of the Book of Common Prayer (much of which is printed within the volumes of Common Worship) means that we have available to us forms of words to cover almost any conceivable situation. Choice of which Rite or Service All Bishops, Priests and Deacons are expected to be competent in presiding at the Eucharist and in leading both daily and pastoral offices both according to the Book of Common Prayer and according to the liturgies introduced with Common Worship. All Assistant Curates should be trained so as to be competent in this way. The way in which it shall be decided which rite shall be used in any given circumstance is governed by Canon. Authorised Translations of the Bible Any version of the Bible or Psalter which is not prohibited by lawful authority may be used at a service unless that service is contained within the Book of Common Prayer. At present, no versions are prohibited in this way although I would hope that we would only use those produced within the Christian Tradition. The decision as to which version to use therefore rests with the minister and the Parochial Church Council. At a Prayer Book Service, then strictly speaking it is only permissible to use the Authorised Version, the Revised Version, the Revised Standard Version, the New English Bible, the Jerusalem Bible and the Good News Bible (Today s English Version). Reservation of the Sacrament The reservation of the sacrament, usually for distribution to those who are housebound, is a common practice. However, it is important to ensure that we always treat the consecrated elements with dignity and respect. They should therefore be reserved in suitable vessels which are both clean and in good repair. In the case of the wine it is important that the material is such as will not react and cause contamination. The - 2 -

3 sacrament should be kept in a secure place within the Church which has been designed and constructed for this purpose and if transported from the building the vessels should be secure and inside a second container of dignified appearance. Any reserved sacrament should be consumed on the next Sunday or on the next major Holy Day (printed in red in the Common Worship calendar of festivals) when a service is held in the Church in question, whichever is the sooner. Visiting Clergy From time to time services will be taken by visiting clergy who are not familiar with the particular church and local practice. In such cases it is both helpful and courteous to send them a copy of the service booklet at least a week in advance of the service and for someone to be available to brief them on any practicalities when they arrive. Whilst there will clearly be some differences in the way in which they conduct the service, for we are all individuals, all visiting clergy should be prepared to work within the local tradition unless it has specifically been agreed otherwise by the PCC. Visiting clergy should always be beneficed in the Diocese or hold either the Bishop s licence or his Permission to Officiate (PtO) and should only officiate at the invitation of the Incumbent or Priest-in-Charge or, during a vacancy, the Churchwardens or Rural Dean. If they are licensed in another diocese and do not hold PtO in this diocese they may only take services in accordance with the canons, namely not more than any one period of seven days in any three month period. In practice, any minister taking more than the occasional service should obtain PtO as this avoids any confusion. It is also highly undesirable for any minister to take services in a former parish without the express invitation of the Incumbent or Priest-in-Charge and certainly not during a vacancy. For detailed information concerning Bishops, Priests and Deacons who do not hold the Bishop of Exeter s Licence or Permission to Officiate please see section 2A of these Guidelines. A minister who has been ordained outside the Church of England, Church of Ireland, Church in Wales or Episcopal Church of Scotland is subject to the Overseas Clergy Measure. This applies even when he or she has been ordained by a Church of England Bishop at the request of and on behalf of an overseas Bishop. In practice, this means that they cannot exercise their ministry without a General Permission to Officiate being issued by the Archbishop of Canterbury or York. This must precede any licence or PtO being issued in a particular English Diocese. Vacancies During a vacancy the responsibility for arranging clergy and other ministers to officiate at services rests jointly with the Rural Dean and Churchwardens who act as sequestrators. Whilst some parishes may be fortunate in having a number of dedicated non stipendiary and retired clergy who will take most of the services, others will have to use a wide range of visiting clergy. In this latter case, the observations about visiting clergy made above will apply. However, whoever actually takes the service, this should not be done in a way which introduces a marked or notable shift in liturgical practice or tradition

4 The Leading of Worship by Lay People other than Readers The PCC (Powers) Measure 1956 encourages the Minister and PCC to co-operate: It shall be the duty of the minister and the PCC to consult together on matters of general concern and importance to the parish. The functions of the PCC shall include cooperation with the minister in promoting in the parish the whole mission of the Church, pastoral, evangelistic, social and ecumenical'. It is good practice in the modelling of collaborative ministry if the individuals taking part in the leading of public worship are not acting on their own, but a part of, say, a parish worship group or local ministry team. It is also important for the PCC regularly to review both the content and the leading of public worship, and for the minister and people to be known to be working together on this. These guidelines are designed to answer some of the more obvious questions, and to clarify the involvement of lay people in leading worship. Leading Prayers and Reading Lessons. There are no formal regulations about this. The incumbent may invite anyone to take part in this way, but the people asked must have some training, be acceptable to the PCC and speak in a way which is audible and intelligible. Leading Morning and Evening Prayer Canon B 11 states Morning and Evening Prayer shall be said or sung in every parish church at least on all Sundays and other principal Feast Day and Ash Wednesday and Good Fridays... This may be dispensed with on a regular basis as authorised by the Bishop in accordance with Canon 14A, A Service of the Word is authorized as an alternative to Morning and Evening Prayer, and so it is covered by the same Canon. This means that it applies also to services such as Family Service, Evening Praise or other non-eucharistic services, as well as to the first part of the Eucharist, when that is from Common Worship. The same Canon says that the incumbent may invite a suitable lay person to say or sing Morning and Evening Prayer. It may be advisable for any invitation to have the support of the PCC in advance. Readers, such other lay persons as maybe authorised by the Diocese, or some other suitable person may, at the invitation of the minister of the Parish or, where a cure is vacant or the minister incapacitated, at the invitation of the Churchwardens say or sing Morning and Evening Prayer (save for the Absolution). Such worship does not have to be led by clergy, nor by a Reader. Churchwardens have the responsibility and right to lead Morning and Evening prayer or to appoint a suitable person to lead such a service as necessary in the absence of a licensed minister

5 Leading part of the Communion Service The Notes to Common Worship Holy Communion set the scene: Holy Communion is celebrated by the whole people of God gathered for worship. The ministry of the members of the congregation is expressed through their active participation together in the words and actions of the service, but also by some of them reading the Scripture passages, leading the prayers of intercession, and, if authorised, assisting with the distribution of Communion. When The Book of Common Prayer is used, a priest takes the whole service. In all other cases, including the equivalent of the Book of Common Prayer service in Common Worship (Order 2), the situation is governed by the notes to Common Worship Holy Communion: The unity of the liturgy is served by the ministry of the president, who in presiding over the whole service holds word and sacrament together and draws the congregation into a worshipping community. The president at Holy Communion expresses this ministry by saying the opening Greeting, the Absolution, the Collect, the Peace, and the Blessing. The president must say the Eucharistic Prayer, break the consecrated bread and receive the sacrament on every occasion. When appropriate, the president may, after greeting the people, delegate the leadership of all or parts of the Gathering and the Liturgy of the Word to a deacon, Reader or other authorised lay person. In the absence of a priest for the first part of the service, a deacon, Reader or other authorised lay person may lead the entire Gathering and Liturgy of the Word. This again is something which should be discussed by the PCC, who should consider very seriously the pattern of services on a Sunday to try to make sure that the incumbent is not dashing madly from one service to another. Preaching Preaching is one of the means by which people come to faith, and are taught and built up in that faith. So it is important for the well-being and growth of the church that it is done well by those who have been trained and have some theological knowledge. This is why only clergy and Readers who have received the Bishop s Licence are allowed to preach on a regular basis. The authorisation granted by a licence is a sharing of the authority of the Bishop A lay person who is not a Reader, invited by the incumbent to lead worship, may read a prepared and approved text, give a testimony or lead a bible study or discussion - in each case under the authority, supervision and oversight of the person who shares the Bishop s cure of souls in that place.. Canon B 18.2 says, The sermon shall be preached by a minister, deaconess, Reader or lay worker duly authorised in accordance with Canon Law. At the invitation of the minister having the cure of the souls another person may preach with the permission of the bishop of the Diocese given either in relation to a particular occasion or in accordance with Diocesan regulations. In this Diocese, the Bishop may give permission for a named individual to preach in a named church for a specific number of years on a specific number of occasions. An application for such permission should include: - 5 -

6 an indication that the application has the approval of the PCC an indication of the training undertaken or in process the frequency with which this ministry might be exercised the pastoral reasons for the application. Distribution of Communion and Eucharistic Assistants Canon B12.3 states: No person shall distribute the Holy Sacrament of Lord's Supper to the people unless he shall have been ordained in accordance with the provisions of Canon C1, or is otherwise authorised by Canon or unless he has been specially authorised to do so by the Bishop acting under such regulations as the General Synod may make from time to time. The Church Assembly regulations of 1969 are still in operation: An application to the Bishop to authorise a baptised and confirmed person to distribute the Holy Sacrament in any parish shall be made in writing by the incumbent or the Priest-in-Charge of the parish supported by the Churchwardens, and shall specify the name and shall give relevant particulars of the person to whom the application relates. Whilst the distribution of communion should never be rushed, but should rather be conducted in a prayerful atmosphere, it is important for the balance of the service that this does not take an excessive length of time. This is particularly important at churches with larger congregations and in any church which is faced with a congregation which is larger than is usually the case. For special services it is usually important to introduce additional stations for the distribution of communion. The Cathedral is very good at this and provides an excellent example of how this can be done. On a more regular basis it is important to have sufficient numbers of authorised Eucharistic Ministers to provide the necessary level of assistance on a regular basis. Eucharistic Ministers should be nominated by the Church Council and Parish Priest and then approved by the relevant Suffragan Bishop. It is most important for those appointed to understand that this is not in perpetuity and that the group of Eucharistic Ministers in a particular parish should be reviewed on a regular basis so that this ministry can be shared amongst a wide group of people. Such authorisations are normally for the distribution of the Sacrament (i.e. both bread and wine). A separate application should be made for the distribution of Communion to the sick and housebound. The same procedure is followed but Suffragan Bishop will require more specific training to be undertaken. There are separate guidelines for Public Worship with Communion by Extension

7 Public Worship with Communion by Extension House of Bishops guidelines permit the use of extended communion to enable the reception of the sacrament at a public service when no priest can be present. The consecration must have taken place earlier the same day and the order of service follows that which is published by Church House Publishing in the format of Common Worship. In all cases the guidelines issued by The House of Bishops should be followed as should our own Diocesan Regulations. The guidelines and regulations are printed here and application forms are available at the end of this chapter. Whilst Public Worship with Communion by Extension must always be seen as the exception rather than the norm, it is possible to be very creative in the way in which such a service is presented. It should be noted that there is nothing in the guidelines which precludes the service with communion by extension beginning before the service at which the consecration will take place, provided that the consecrated elements are transported with dignity by a Eucharistic Minister of the Church concerned. Indeed, if the two services run almost concurrently, the nature of extension is affirmed and almost takes on the nature of a remote distribution point of the service in the first church. Diocesan Policy and Practice as revised in Where the Eucharist can be celebrated by the people and presided over by a priest Holy Communion by Extension is not an option. There is a level of misunderstanding, among both clergy and laity, concerning the nature of Communion by Extension and often a lack of awareness of or adherence to the regulations whereby this ministry is allowed and authorised. At the end of this section of the Bishop s Guidelines will be found forms which it will be necessary to complete. Misunderstandings Misunderstandings seem to focus in several areas. The first is the relationship between Holy Communion by Extension and other ministries which also include the sharing of Holy Communion. As the title of this document indicates, this ministry is for Public Worship. It differs both in nature and practice from the Communion of the Sick which is not, by definition, an act of Public Worship, and also from the administration of Holy Communion in Church. The Communion of the Sick, or Home Communion is it has become known, may be administered by clergy or Readers as part of their licenced ministry or by episcopally authorised and trained lay people. This, in turn, differs from the ministry of those lay people who have been authorised by the Bishop to administer the elements, the bread and the wine, at a service of Holy Communion in church. Permission to exercise either of these ministries does not imply authority to lead a service of Holy Communion by Extension. A second area of misunderstanding appears to relate to the question of who may be authorised for this ministry. Although, some years ago, there was an exceptional situation within which un-licensed lay people were authorised, the practice since then has been to give permission only to those who hold the Bishop s licence. Deacons, Readers, Licensed Lay Workers and Church Army Evangelists, once they have received the diocesan approved training (or equivalent) are included

8 A third area of confusion relates to the frequency at which the ministry of Holy Communion by Extension may be offered. This ministry is exceptional in nature, which is why the current regulations restrict both the number of times it may be received in a particular church and the number of times a minister may lead such a service, both being 12 times in any one period of 12 months. Finally there are times when this ministry is not appropriate. If it is known (or it is possible) that there will be a priest present at a service of Holy Communion and who is willing and able to preside at that Eucharist, then a Reader, deacon or other minister must not lead a service of Holy Communion by Extension. Reasons given for doing so have varied but at root there is a failure to recognise the exceptional nature of this ministry and the fact that it is not a complete Eucharistic offering of the gathered people. There has been a desire to affirm the minister concerned. We should remember that the ministry is for the building up of the people of God and not for the enhancement of the minister. Another reason given is that the ministry of the priest present is not acceptable for one reason or another. That is a pastoral matter which should be addressed and referred to the Suffragan Bishop before any further act of Holy Communion by Extension takes place with that priest present. Where the Eucharist can be celebrated by the people and presided over by a priest Holy Communion by Extension is not an option. Changes introduced in 2013 and some reminders All ministers holding episcopal authority for Holy Communion by Extension at Easter 2013 will continue to hold that authorisation. They will, however, need to register their current permission with the office of the appropriate archdeacon and receive written confirmation that they have done so. All Readers currently holding a licence issued before 2013 and who have not yet trained for this ministry may do so with the support of their incumbent and PCC. They will then be authorised after completion of the training. All clergy and Readers in training will receive the diocesan training as part of their Initial Ministerial Education. Those who commence their IME after these regulations come into effect will already have addressed the question of Incumbent and PCC support and may exercise this ministry, in the case of Readers, one year after admission as a Reader and at the point of receiving a full licence. Those currently in training will need to obtain specific affirmation from their incumbent and PCC. All ministers are free to opt out and may choose, for pastoral or theological reasons, not to exercise the ministry of Holy Communion by Extension. The simple restriction on the number of times a Reader or other lay minister may exercise this ministry in any one year is now replaced by fuller guidelines. However the conduct of Services of Public worship with Holy Communion by Extension should not be something which becomes dominant in the ministry of an individual. If there is a tendency for this to happen it may be an indication that there is a need to work with the individual concerned to explore the changing nature of their vocation. Incumbents and Churchwardens have a pastoral responsibility to ensure that this is monitored and appropriate care for the minister is exercised in this regard. It is important to remember that this provision is intended to be exceptional both for a particular congregation and for a minister

9 The Reader or other minister leading services of Holy Communion by Extension must make a return to the office of the archdeacon of the number of times and the places where they have offered this ministry during the year. The return should be made, on the appropriate form HCE 04), by Advent Sunday each year. The freedom to receive the ministry of Holy Communion by Extension continues to be offered to those congregations which have demonstrated a need for it. All previous permissions lapse on Advent Sunday 2013 and incumbents and PCCs are invited to notify the office of their archdeacon of their desire to continue to receive this ministry. The permission will relate specifically to a named church or licensed place of worship. A form is provided for this purpose. The regulation that this may take place no more than 12 times in any one year in a specified place of worship remains in force. Specific permission will need to be gained from the Bishop for use of this ministry on one of the Greater Feasts, such as Easter, Pentecost or Christmas. The Bishop will need to be assured that there is no priest available and reserves the right to provide a priest where one has not been found to be available locally. A letter requesting authority for the service to be used should be sent to the office of the archdeacon. Actions All Readers and other ministers authorised for the ministry of Holy Communion as of Easter 2013 should have registered with the office of their archdeacon, using the appropriate form (HCE 05), by Advent Sunday All incumbents, or in a vacancy, the Churchwardens, and PCCs desirous of receiving this ministry after Advent Sunday 2013 please notify your archdeacon before that date. Please remember that each application is for a specific church or place of worship and use the appropriate form (HCE 02) in each case. All Readers who have not so far received training for the ministry for Holy Communion by Extension may do so with the support of their incumbent and PCC. An appropriate form (HCE 01) is provided. This offer may be taken up either before or after Advent Sunday Both parishes receiving this ministry and those who officiate at such services must make annual returns using the forms HCE 03 and HCE04 respectively. Conclusion Any concerns or questions raised by this policy and practice may be referred to the Warden of Readers or the Suffragan Bishop as appropriate. Although the archdeacons are now acting as record keepers and process managers for this exercise it should always be remembered that the ministry of Public Worship with Holy Communion by Extension is a sharing in the ministry of the Bishop and is exercised under his authority. This document must be read with the House of Bishops Guidelines and the Diocesan Regulations - 9 -

10 House of Bishops Guidelines (June 1999) 1. In making authorised provision for Communion by Extension, the House of Bishops has principally in mind the needs of a single cure with a number of authorised places of worship, or a group or team ministry. In such circumstances worshippers gathered in one of the places where the Eucharist has not been celebrated may receive communion by extension from a church where the Eucharist is celebrated, with a minimal interval of time between the services. The provision is intended primarily for Sundays and Principal Holy Days, but may be appropriate on other occasions. A particular congregation should not come to rely mainly upon this means of eucharistic participation, and care should be taken to ensure that a celebration of the Eucharist takes place regularly in each church concerned. 2. The practice of Communion by Extension as envisaged by the authorised service has some affinities with the communion of the sick, from elements which have been consecrated at a celebration in church. The main differences concern the public nature of Communion by Extension, and the consequent need for careful attention to the overall shape and content of a service. For this reason it is required that the service should be led only by a person who has been specifically authorised for this purpose by the bishop. Such a person will normally be a deacon, reader or lay worker licensed under Canon E7, and must wear the appropriate vesture. The choice of readings is governed by an authorised lectionary provision followed either by a sermon or a suitable devotional reading. Those who have been given permission (under the provisions of Canon B12) to assist in the distribution of Holy Communion may assist in that way, but the minister who leads the service must have a more specific authority from the bishop, and be appropriately trained. 3. Communion by Extension should not be regarded as a means of introducing a sacramental element into the life of home groups, or other parish groups, whether on an occasional or a regular basis. The House of Bishops recognises the value of an occasional celebration of the Eucharist in such circumstances, when a priest must preside. 4. The service of Communion by Extension has been drawn up to make clear that it is not in itself a celebration of the Eucharist, and yet enables a worshipping community to participate in the Eucharist by extension. When it is introduced to a congregation care should be taken to explain the close relationship between the two services; there is but one celebration of the Eucharist, from which the consecrated elements are brought. 5. The notes which accompany the service make clear that explicit permission must be obtained from the bishop for the use of this rite, and that such permission should relate to specific pastoral circumstances. Such permission will normally be in writing, and will be either for a particular occasion or for a limited duration. The bishop should regularly review the use of this rite in parishes where it is used. Communion by Extension must always be regarded as exceptional and provisional, looking to circumstances when a priest will be available to preside at a celebration of the Holy Communion. 6. Communion by Extension will require that special care is given to the conduct of the service, and especially that the consecrated elements are treated in a seemly and dignified manner. Those responsible for a service should ensure that the

11 consecrated elements are adequate to meet the needs of a congregation, and that any consecrated bread and wine which is not required for the purposes of communion is consumed either during or immediately after the service. 7. These guidelines should be read closely with, and be regarded as subordinate to, the notes and rubrics which accompany the authorised rite, which must be observed with care. They are intended to supplement and interpret the notes and rubrics in the service, and the House of Bishops will revise and reissue these guidelines from time to time. Diocesan Practice 1. The Service of Public Worship with Communion by Extension may not be used by anybody without the written permission of one of the Suffragan Bishops. Such permission must apply both to the intended location of the service and to the intended leader, who may be a deacon, Church Army Evangelist or a Reader who has been approved and trained for this ministry. 2. An application for permission for specific places of worship to use Public Worship with Communion by Extension should be made via the office of the appropriate archdeacon to the Suffragan Bishop by the incumbent, Churchwardens and any individual(s) concerned using the appropriate form (HCE 02). 3. The application must have the support of the PCC. 4. The application may be for one occasion or for a series of services on not more than 12 occasions in a 12 month period. It must be renewed each year. 5. A report shall be made immediately after Advent Sunday each year via the appropriate archdeacon to the Suffragan Bishop, before a further permission is granted. The report should indicate: a) the dates on which the service was used, the numbers attending and the name of the authorised person leading. b) the dates on which a Sunday celebration of Holy Communion, presided over by a priest took place in the Church, with the numbers attending. The form HCE 03 should be used. 6. The Reader or other minister leading services of Holy Communion by Extension must make a return to the office of the archdeacon of the number of times and the places where they have offered this ministry during the year. The return should be made, on the appropriate form HCE 04), by Advent Sunday each year. 7. Training must be undertaken by those who will lead such services. Before it is undertaken the names of those to be trained, and the training course itself, must be approved by the Suffragan Bishop. In the case of Readers in training, from 1 st October 2013 they will be deemed to have had such permission as part of their recommendation for training. The specific training for this ministry will be provided under the aegis of the South West Ministry Training Course, also using diocesan resources. The Diocesan Warden of Readers will monitor the development and maintenance of the training provided. 8. Any notice about the service, whether spoken, in a magazine or on a notice board must clearly state that this is a Service of Public Worship with Communion by Extension, and the name of the service leader

12 9. A list of all parishes where such permission has currently been granted will be maintained by the archdeacons offices and lodged in the Diocesan Bishop s Office. 10. A list of all those authorised for this ministry (revised and updated by Advent Sunday 2013) will be maintained by the archdeacons offices and lodged in the Diocesan Bishop s Office. 11. Readers who commence training in 2013 (when these regulations come into force) and subsequently complete training and receive their full licence ( i.e. one year after admission as a Reader) will be deemed to have permission for this ministry. The incumbent and PCC support for their training and ministry will have included a specific reference to the ministry of Public Worship with Holy Communion by Extension. Readers who are already in training at the time these regulations come into force will need the specific affirmation of their incumbent and PCCs using the form provided. Notes to The Service 1. Explicit permission must be obtained from the bishop for the use of this rite. This permission should relate to specific pastoral circumstances, thus emphasising the exceptional nature of this ministry. 2. In parishes or cures in which Public Worship with Communion by Extension has been authorised care should be taken to ensure that a Sunday celebration of the Holy Communion continues to take place regularly in each church. Public Worship with Communion by Extension will normally take place on Sundays. Specific permission will be needed for its use on Greater Feasts. Exceptionally, the rite may be appropriate on other occasions. 3. This service is led only by a person specifically authorised by the bishop; see note 1) in Diocesan Practice above. 4. If the minister is a deacon, Reader or a lay worker authorised under Canon E7, the appropriate vesture is worn. 5. Care should be taken to ensure that those who play any part in the administration of Communion by Extension treat the elements in a seemly and dignified manner and observe the rubrics in the rite provided. 6. Proper provision must be made for the consecrated bread and wine to be brought to the church from the celebration of the Eucharist in a seemly and dignified manner. They should be placed upon the Holy Table and covered with a clean white cloth. 7. Proper care should be taken to ensure as far as possible that the consecrated elements are adequate to meet the needs of the congregation. If the bread and wine prove insufficient for the number of communicants, there can be no supplementary consecration in the course of this service

13 Communion at Home The distribution of Holy Communion to those who are housebound for whatever reason, either permanently or on a temporary basis is an important part of the ministry of The Church. The distribution should take place within the context of a short service which follows one of the nationally authorised liturgies. The service may be conducted by any authorised minister. Due care and attention should be paid to the transport of the consecrated elements. It is important to ensure that all who receive Communion at home or in a residential care home on a regular basis are afforded the opportunity of participating in a full celebration of the eucharist at least once each year. Admission of Children to Communion before Confirmation Detailed guidelines are available both nationally and locally. These can be found on the diocesan website under CCYP and there will also be a link via the Parish Handbook. Any PCC which wishes to introduce the practice into their local church must follow these guidelines, including the gaining of the permission of the relevant Suffragan Bishop. Ecumenism and Worship There are various legal regulations in Canon Law which govern the use of Church Buildings by other denominations and the participation of ministers of other denominations within a Church of England Service. For full details you should consult the ecumenical Canons (canon B43 and B44) and / or the Diocesan Ecumenical Officer, whose contact details are in the Diocesan Handbook. The Filming or Videoing of a Church Service It is now common for clergy to receive a request for video recordings to be made of baptism and marriage services. Indeed, on many occasions, relatives may make recordings without seeking permission and the size of modern equipment means that this can go undetected in a crowded church building. However requests may also be received for the recording of other services and it is necessary for any priest and parish to have a consistent policy for dealing with such requests. In general, it is good to be up-front about the issue well in advance of a marriage or baptism so that any differences of opinion or questions of copyright can be dealt with well in advance. However, there are number of factors to take into account when considering a policy for the recording of any service. These include the extent to which the process will be intrusive, issues of copyright and the fact that many musicians require increased fees when their performance is recorded in this way. It is important that when a local church establishes its policy that it obtains the agreement of bell-ringers and musicians as a part of that agreement. A video recording should never be made in a way which detracts from the actual service. We should remember that the process is one of recording a real live act of worship and not a theatrical performance put on for the benefit of the cameras. Many professional companies use large and elaborate equipment and it is good practice to work out a general

14 policy for where such equipment can go within a given church building and then to stick to that policy. Copyright is very important as any mistake has the potential to cost the local church or minister a large sum of money. A reputable professional company will be well aware of the law in this area but amateurs and relatives may not be so conversant with what is required. Copyright consists in all published liturgical material and although Church Policy is that it can be reproduced for non-profit making activities, permission is still needed. It follows that whereas the production of a small number of copies of a video / DVD for the Bride and Groom is acceptable, the large scale commercial distribution of such material is not. More importantly, however, we need to be very clear that we must never put ourselves in a position where it could be construed that we have given permission for the reproduction of material where the copyright belongs to a third party. This will include all modern music, hymns and songs as well as any CD which may be played in Church. The responsibility for dealing with copyright must be the responsibility of the person(s) making the recording. In the case of the recording of a marriage service the copyright situation has been simplified by the material available on the European Copyright Licence website This provides a one-stop-shop to cover all copyright needs and also provides links into the material on the Church of England website. A Code of Practice for Service Fees General Principles It is important that you display the table of parochial fees that you receive each year either inside or outside the church on the notice board. Any extras should also be indicated, and this would include: organist and members of the choir, bell-ringers, third parties providing flower arrangements, grave diggers, permission for video recording services, cost of electricity for any special video lighting, heating at times when the church would not normally be heated and additional heating at times when it would. An itemised statement of fees should be made available for those who are required to pay. The Diocese continues to be immensely well-served by ministries such as Readers and Self- Supporting Priests and Deacons who receive no remuneration for the work they undertake except travelling expenses. In addition to this a significant number of retired stipendiary clergy also give generously of their time and energy in pastoral and liturgical ministry which is greatly valued. This code of practice seeks to set out the basis of payment of expenses and fees to such ministers in the future. Incumbents are responsible for ensuring that the current law with respect to fees is followed. All working expenses should be met in full in accordance with the prevailing Diocesan mileage rates and are payable to stipendiary ministers, retired clergy, SSMs and Readers as appropriate. In the case of funerals, the reimbursement of expenses is usually made by the person in charge of making the funeral arrangements or the undertaker on his/her behalf. Self-Supporting Ministers and Readers are not entitled to receive a portion of the fees unless under very exceptional circumstances this is provided for in their job description and approved by the Bishop or where they suffer an actual loss of earnings as a result of

15 conducting a service on a specific occasion. Note that a priest who has retired and is therefore in receipt of a Church of England pension, but who has made a commitment to a parish and been licensed without stipend, counts as retired for the purpose of fees. The fees due to stipendiary clergy do not enhance the stipend of an individual priest. They actually belong to the Diocesan Board of Finance (except in those cases where a Freehold Incumbent who is not on Common Tenure had not assigned fees and has elected to continue with this arrangement). Fees are instead a vital element within the funding of all stipends in the Diocese. In the following sections, all references to Fees being due to or belonging to the Diocesan Board of Finance should be read in terms of fees belonging to the incumbent where the incumbent holds Freehold and did not assign fees, as above. Marriages If on the day of the service the incumbent is not available then half of the fee is normally payable to the officiating minister, provided he or she is a retired stipendiary priest, with the remainder going to the Diocesan Board of Finance (DBF). Should the couple request that someone other than one of the local parochial clergy perform the preparatory counselling and the service, e.g. a close friend or relative, then the full fee is due to the DBF. If the marriage service is conducted by a stipendiary minister from another parish, within or outside the Diocese, then the fee should be passed to the DBF through the parish where the marriage took place. If the service is conducted by a Self-Suporting Minister or a Minister in Secular Employment then the entire fee is passed to the DBF through the parish where the marriage is solemnised, unless exceptional circumstances apply as detailed above. Fees in relation to the publication of banns and issuing of marriage certificates are, in all cases, payable to the DBF. The fees payable by the Registrar of Births, Marriages and Deaths relating to the registration of marriages are again due to the DBF. Services of Prayer in Church following a Civil Marriage Ceremony There is no prescribed fee. However, in the light of the Bishop's expectations that the couple be properly prepared for their marriage, it is reasonable to expect them to make a payment to the PCC and to the DBF equivalent to those fees for a marriage excluding the banns and certificate fees. Where the incumbent receives any such income it should be treated in the same way as fee income. If on the day the incumbent is not available then the income should be treated as above for a marriage. Funerals in Church If the incumbent is not available and the funeral is conducted by a retired stipendiary minister, then half of the fee is normally payable to the officiating minister with the remainder going to the DBF. If the funeral service is conducted by a stipendiary minister, SSM or Reader from another parish, within or outside the Diocese, then the fee should be passed to the DBF via the parish where the funeral took place. Memorial Services When a memorial service is held it is usual to charge a fee equal to that made for a funeral in church and the treatment of the fees received is exactly the same. This also applies when a funeral service, incorporating the committal, is held at the crematorium with a separate later memorial service

16 Cemetery or Crematorium Services An incumbent is under a legal obligation, if requested, to conduct the funeral service of a deceased parishioner [Section 2(4) of the Church of England (Miscellaneous Provisions) Measure 1992] at a cemetery or crematorium. However, with the incumbent's consent, the service may be conducted by another priest. When the service is taken by a retired stipendiary minister, then a fee of half of the DBF fee is normally payable to the officiating minister together with a full reimbursement of the travel expenses. If the service is conducted by a Reader or an NSM then the entire fee is passed to the DBF of the parish where the deceased lived, unless exceptional circumstances apply as detailed above. In all cases involving a service at a crematorium or cemetery, the officiating minister must first seek and obtain the consent of the incumbent. In cases of difficulty, the Archdeacon should be consulted. It follows from the above that incumbents are responsible for ensuring that those who officiate on their behalf at funerals, do so in accordance with this code. Searches in Church Registers etc Fees are payable to the DBF. Fees during Vacancies (see footnote 1) and for Holiday Cover, Sabbaticals & Sickness The casual duty fee for a Sunday (or weekday) service is an amount equal to one third of the incumbent's fee for a funeral service in church and is normally subject to a maximum of four such service fees in any one week. No fee is paid to SSMs or Readers but their travel expenses are paid at the current diocesan mileage rate. When a parish is vacant, the proposed apportionment will continue on all fees which would normally be payable to the DBF. Baptisms There is no charge for the administration of this sacrament or for the preparation of a baptism card. There is, however, a fee payable for the supply of a certificate of baptism and this should be treated in the same way as fee income. Monuments in Churchyards For the introduction of a memorial to a churchyard, a fee is payable to both the PCC and the DBF. The incumbent then acknowledges the receipt of the fee by signing the application form. Note These are the general rules which The Bishop expects to be followed. For a detailed and up to date explanation of the way in which fees are administered, the appropriate documentation should be obtained from the Accounts Department at the Old Deanery

17 Finally Whatever the service, here are a few Golden Rules: Visitors to our Church Services need to experience a balance between being made to feel welcome and being told what they should do. Service booklets and hymn books should look attractive and relatively new. Dog-eared and worn service materials give the impression of a church that does not care. Whatever we wear for the conduct of worship should be clean, neat and tidy. As an example, there is no place for old and frayed vestments nor for torn cassocks. Altar linen should be neat and tidy and both the linen and communion vessels should be clean. Our appearance tells the story of how seriously we take our worship. Whatever our liturgical tradition, it is expected that we should lead worship competently following suitable preparation and without undue fuss. The music needs to be appropriate to the liturgy and fit for purpose

18 Form HCE 01 Revised 29/01/13 Diocese of Exeter PUBLIC WORSHIP WITH COMMUNION BY EXTENSION APPLICATION FOR TRAINING To the Suffragan Bishop of At the church of..the PCC is considering applying for permission for the following Reader/Readers to lead the service of Public Worship with Communion by Extension, and we would be grateful for your permission for them to enrol on the Diocesan training course Name(s): Signed: (incumbent) (churchwardens) When completed this form should be returned in the first instance to the office of the archdeacon

19 Form HCE 02 Revised 29/01/2013 Diocese of Exeter PUBLIC WORSHIP WITH HOLY COMMUNION BY EXTENSION APPLICATION FORM We,.. (Incumbent) and (Churchwardens) apply for permission to have the service of Public worship with Holy Communion by Extension in the Church of. (Church/Parish) on not more than twelve occasions in the next twelve months for the following specific pastoral reasons: The Reader/s who will be taking the service have been duly trained and authorised according to the regulations currently in force. We attach a certified copy of the PCC minute approving the use of the service Signed:. From the Bishop of. I hereby authorise the use of the Service of Communion by Extension in the Church of For not more than 12 occasions in the twelve months from Advent Sunday 20 Signed Date Please send this form in the first instance to the office of the archdeacon

20 Form HCE 03 Revised 29/01/2013 Diocese of Exeter PUBLIC WORSHIP WITH HOLY COMMUNION BY EXTENSION RETURN FORM We,.. (Incumbent) and (Churchwardens) of the Church of. (Church/Parish) Declare that the Service of Public Worship with Holy Communion was used on the following occasions during the year from Advent Sunday 20.. Date Numbers Attending Officiant In the same Church the Holy Eucharist was celebrated on the following occasions during the same year: Date Numbers attending Signed Incumbent Churchwardens Please send this form in the first instance to the office of the archdeacon