ADMISSION TO COMMUNION
LETTER TO ALL INCUMBENTS:
SEPTEMBER 1999
Following consultations in the Diocese during 1998 and further work during the course of this year, I am pleased to publish my guidelines for Admission to Communion in parishes throughout the Diocese. You will see that I have attached to my own guidelines those agreed by the House of Bishops in March 1997, following debate in General Synod. The principles on which my own rest and how these have been interpreted for application within the Diocese of Portsmouth. I have also enclosed a draft Policy for those parishes wishing to explore this possibility further.
In publishing these guidelines, I take this opportunity to underline a couple of points:
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The House of Bishops guidelines make it clear that ‘Communion before Confirmation is a departure from our inherited norm’. In plain language, Confirmation as it is currently practised in parishes throughout the diocese remains the norm and, whilst I rejoice in the possibilities afforded by Communion before Confirmation, for many, if not most, Confirmation will remain as a recognisable and welcome land-mark in the Christian faith. I would like to see the current debate concerning Admission to Communion as enhancing the place of Confirmation within our Church.
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In consulting parishes about the possibility of Admission to Communion prior to Confirmation, I have been made aware of the wide discrepancies in the preparation given to candidates for Confirmation. In some cases this is due to a lack of resources: I know that Canon David Isaac and the Board of Education stand ready to give assistance to any parish in this vital aspect of their nurture. For others, however, the paucity of preparation seems to have stemmed in part from being unaware of my own guidelines for Confirmation I am therefore taking this opportunity to reiterate the importance of preparation before Confirmation and to draw your attention to my notes in the Diocesan Handbook (Section H3.3).
Finally, in all the discussions about Policy and Practice we must not lose sight of the fact that we are each one of us children of God, and that in all of our efforts to move forward in this area we should not forget that we are fallen humans called by God’s grace to live forgiven and thankful lives. In this spirit and under the guidance of God’s Holy Spirit we accompany others who are sharing in the search for God.
With every blessing
+KENNETH
Admission to Communion Guidelines
September 1999
Introduction
Throughout the Church’s history, admission to Communion has had a varied pattern with different practices being in the ascendant at various times. Over the past 30 years, the Church of England nationally has engaged in a debate about admission to Communion and some Dioceses have encouraged experimentation, which our own Diocesan Synod supported in 1990. Following the General Synod Debate in 1997, the House of Bishops published guidelines to set a nationally agreed policy for parishes wanting to pursue this avenue. Portsmouth Diocese, through the Board of Education and the Bishop, has undertaken a consultation with parishes, from which these guidelines are now derived.
Theological Foundation
We recognize that each human being is made in the image and likeness of God. Fallen as we are, Christian people receive God’s grace to live forgiven and thankful lives. By the sacramental initiation of Baptism we become full members of the Body of Christ, God’s people, and we continue to journey in faith, a life-long process.
There are many points in our lives when we draw near to God and he draws near to us, moments of challenge and change, of renewed spirituality and commitment. Sacramental life is begun at Baptism marking our initiation into the life of faith, whether professed by others on our behalf or acknowledged with our own lips. In Baptism we are reborn through the Spirit (John 3.5); baptized into Christ’s death, we will rise with his resurrection (Romans 3.6-11); washed clean, we are dedicated to God, justified through the name of Jesus (1 Cor 6.11). Admission to Communion is an important step in the baptised person’s growth both in Christian faith and participation in the Body of Christ. Through the Eucharist, we are fed by faith and grow in God’s grace. Confirmation gives the baptised the opportunity to make for themselves publicly the promises of Baptism and to receive the renewed blessing of the Holy Spirit through the laying on of hands by the Bishop.
None of these steps are ends in themselves, but movements along the pilgrimage of faith to which all Christians are called. These are moments of particular significance, but they are seen in the context of a life-long call to follow Christ.
Principles
A number of fundamental principles underpin any local practice within the diocese. These may seem self-evident, but are worth repeating:
Baptism: Baptism, which is the Christian’s initiation into the life of faith, precedes Admission to Communion;
Preparation: Recognizing that every person has individual needs, aptitudes and experiences, the utmost care and attention should be given to providing appropriate and thorough preparation;
Recognition: Given the high levels of mobility current in contemporary society and the way congregations are frequently drawn from beyond their parish boundaries, anyone admitted to Communion in their own parish is to be considered so in all parishes.
Future Practice
The guidelines agreed by the House of Bishops in March 1997 state that: "Since ‘communion before confirmation’ is a departure from our inherited norm, it requires special permission". Confirmation remains as a significant landmark in the Christian pilgrimage and in no way is undermined by the possibility of receiving communion prior to it. Rather this draws attention to role of Confirmation as a public affirmation of faith.
It is clear that neither now nor in the past has there been a single, uniform practice with regards to Confirmation. Any overview of the current situation in the Diocese reveals that there is already a wide degree of local tradition within parishes: some admit to Communion following Confirmation as a teenager; others encourage their children to be confirmed from the age of 7. So any further development within an individual parish’s policy should be seen against the background of what is already a varied scene.
However, the possibility of developing a parish’s policy with regards to admission to Communion should not be read as an imperative to do so. There will be some parishes who consider the issues, but, on reflection, decide to maintain their current practice.
Taking all this into consideration, it is anticipated that our practice in the diocese in the next few years will include:
(a) To maintain current practice, i.e. a parish may, after considering the issues, decide not to change what they do at present;
(b) To encourage children to be confirmed at an early age;
(c) To admit baptised (children) to Communion within the framework of the House of Bishops’ Guidelines.
The Way Ahead
Within the principles outlined above, parishes are encouraged to develop practices, which suit their local needs and yet are also bound by fundamentals providing a level of Diocesan and national cohesion. The Diocesan Board of Education, through its officers, is willing to work with parishes in drawing up policies and to share suitable preparation materials.
(a) and (b) In the case of (a) and (b) above, the Incumbent and Parochial Church Council should maintain and develop the parish’s practice as they best discern. It should be noted that there are existing guidelines for confirmation (in the Diocesan Handbook H3.3) which stress the need for appropriate preparation over an extended period.
(c) Parishes wishing to admit baptized (children) to Communion (c) are encouraged to draw up a parish policy (a draft is enclosed), following the House of Bishops' Guidelines and giving very careful attention to the preparation and continuing support of the candidates. This policy should then be presented to the Bishop for approval prior to embarking on any change. Particular attention will be needed where parish practice has an impact on Church Schools and the implications of this will need to be considered carefully within the context of neighbouring parishes, deaneries and ecumenical partners.
Conclusion
In all things, we recognize that the way in which God makes himself known to his people cannot be summed up or hedged in by practice, policy or provision. We are called to respond to the promptings of the Spirit whilst at the same time acknowledging the need for the unity which comes from God.
+KENNETH
Communion before Confirmation - Guidelines agreed by the House of Bishops
March 1997
Since ‘communion before confirmation’ is a departure from our inherited norm, it requires special permission. After consultation, every diocesan bishop will have the discretion to make a general policy whether or not to entertain new applications for ‘communion before confirmation’ to take place in his diocese. If he decides to do so, individual parishes must seek his agreement before introducing it. The bishop should satisfy himself that both the incumbent and the Parochial Church Council support any application, and that where appropriate ecumenical partners have been consulted. If the parties cannot agree, the bishop’s direction shall be followed.
The incumbent must ensure that the policy adopted for his/her parish is clearly and widely understood. The policy should be considered within the general context both of the ministry that is carried out in the parish through initiation, and also of the continuing nurture of people in the Christian faith. The bishop should be satisfied that the programme of continuing Christian nurture is in place leading to confirmation in due course.
Before admitting a person to communion, the priest must seek evidence of baptism. Baptism always precedes admission to Holy Communion.
There is a question regarding the age at which children may be admitted to Holy Communion. In general the time of the first receiving should be determined not so much by the child’s chronological age as by his or her appreciation of the significance of the sacrament. Subject to the bishop’s direction, it is appropriate for the decision to be made by the parish priest after consultation with the parents or those who are responsible for the child’s formation, with the parents’ goodwill. An appropriate and serious pattern of preparation should be followed. The priest and parents share in continuing to educate the child in the significance of Holy Communion so that (s)he gains in understanding with increasing maturity.
The Church needs to encourage awareness of many different levels of understanding, and support the inclusion of those with learning difficulties in the Christian community. Particular care needs to be taken with the preparation of any who have learning difficulties, including children. The incumbent should consult with those concerned in their care, education and support regarding questions of their discernment of the sacrament, their admission to Holy Communion and their preparation for confirmation.
Before a person is first brought to Holy Communion, the significance of the occasion should be explained to him/her and to his/her parents, and marked in some suitable way before the whole congregation. Wherever possible, the person’s family should be involved in the service.
A register should be kept of every person admitted to Holy Communion before confirmation, and each should be given a certificate (or, better, the baptismal certificate should be endorsed).
Whether or not a parish practises ‘communion before confirmation’, the incumbent should take care regarding the quality of teaching material, especially that used with children and young people. The material should be reviewed regularly and the advice of diocesan officers and other professional advisers taken into account.
The priest must decide exactly how much of the liturgy communicant children will attend. Even if there is a separate ‘Ministry of the Word’ for children, anyone who is to receive Holy Communion should be present in the main assembly at least for the Eucharistic prayer.
No baptised person, child or adult, who has once been admitted to Holy Communion and remains in good standing with the Church, should be anywhere deprived of it. When, for example, a family moves to another area, the incumbent of the parish they are leaving should contact their new incumbent to ensure that there is no confusion regarding the communicant status of children. It is the responsibility of the new incumbent to discuss with the children and parents concerned when the children should be presented for confirmation. Such children should normally be presented at least by the age of 18.
Since baptism is at the heart of initiation, it is important for the bishop regularly to be the minister of holy baptism, and particularly at services where candidates will be both baptised and confirmed. It is generally inappropriate for candidates who are preparing for initiation into the Christian life in baptism and confirmation to receive baptism at a service other than the one in which they are to be confirmed.
In using rites of public re-affirmation of faith other than baptism and confirmation, care should be taken to avoid the impression that they are identical with confirmation. In the case of people who have not been confirmed, it will be more appropriate for the incumbent to propose that they be confirmed.
Admission of Baptised Persons to Holy DRAFT PARISH POLICY
A DRAFT PARISH POLICY ON THE ADMISSION OF CHILDREN
TO HOLY COMMUNION BEFORE CONFIRMATION
1. The Sacrament of Baptism is full initiation into the life of the Church. We believe therefore that it is desirable for children to be admitted to receive Holy Communion before Confirmation. Christians ‘discern the significance’ of the Sacrament at greatly varying levels. With their heightened capacity for wonder and mystery, it is quite possible for children to have a profounder understanding of what happens in the Eucharist than many adults. The appropriate age at which children are admitted should be a matter for discernment and discussion between the parish priest and the child’s parents. In the case of children who worship without family support, others responsible for the child’s faith development could assist in the discernment process. This should always be undertaken with parental goodwill.
2. No one should be admitted to receive Holy Communion until evidence of their Baptism has been provided.
3. We believe that the Sacrament of Confirmation is a rite that requires a certain spiritual maturity so that the promises made can be undertaken with due regard to their significance. While some young children are at a stage where this is appropriate, most are not, and we would encourage Confirmation to happen at a later stage. Where younger persons present as possible candidates for confirmation, we would want to ensure that the desire for the commitment of Confirmation is their own and not simply the desire of family or others.
4. Those with learning difficulties should not be excluded from the Altar. Their preparation should be undertaken in consultation with those responsible for their care, education and support and with regard to their individual capacity to appreciate the significance of the Eucharist.
5. Preparation of children for Holy Communion should follow a prepared course. Ideally it should happen with parental involvement and encouragement, although the cases of children who come to church alone will often require the involvement of other members of the congregation who are responsible for their spiritual nature. This preparation should be of a distinct eucharistic nature, focussing on Holy Communion and belonging to the Church and not be seen as substitute Confirmation classes.
6. The admission of a child to Holy Communion should be marked liturgically at the Parish Eucharist. The ideal is that the child’s family should be involved. The admission should also be marked with the giving of a certificate and/or the endorsement of the Baptism certificate. All admissions should be recorded in a register for that purpose.
7. Baptised adults who presently worship but are not confirmed should be invited to receive Holy Communion. It is to be hoped that they would choose to begin preparation for Confirmation, but this would not be a pre-requisite. We would want to affirm the principle that God’s Spirit moves in God’s time, not ours.
