Content about Eucharist

Bravo!  The Anglican Communion needs a strong voice and a strong leader to turn us back to Jesus Christ and the faith once delivered to the saints.  It is precisely this faith that has been undermined and challenged by the unilateral actions of North American leaders from The Episcopal Church (TEC) and the Anglican Church of Canada (ACoC) by, among other things, consecrating actively practicing homosexual and lesbian bishops and authorizing same-sex blessings - contrary to the Bible, apostolic and catholic teaching, and the teaching of the Anglican Communion on human sexuality, marriage and holy orders (Lambeth Resolution 1.10 1998).  

We write to you as representatives to the Anglican Consultative Council (ACC-15), which has just concluded in Auckland NZ. We represent the Church of Nigeria and the Church of Kenya, approximately 31 million active and worshipping Anglicans within our Anglican Communion. We write in the spirit of Jude 3 to express our concerns about the directions taken by ACC-15.

... we are grieved that this meeting of the Anglican Consultative Council avoided the real crisis in the Anglican Communion.

The House of Bishops of the Episcopal Church has returned Resolution C029 “Access to Holy Baptism and Holy Communion” to the House of Deputies, removing language from the resolution that would permit clergy to omit out of pastoral considerations the requirement that those who partake of the Body and Blood of Christ at the Eucharist be baptized.

Two resolutions seeking to remove the canonical requirement of baptism being a precondition for receiving Holy Communion and a call to study the question of Baptism and Eucharistic hospitality were presented to the 77th General Convention meeting in Indianapolis from 5-12 July 2012.

The General Synod of the Scottish Episcopal Church has rejected a motion to endorse the Anglican Covenant.

On the second day of the 7-9 June 2012 meeting of the General Synod at Palmerston Place Church in Edinburgh, delegates took up a motion for the church to endorse the pan-Anglican agreement, continuing a discussion began at the 2001 session of synod.  

 These questions are made all the more sharp by the fact that the repeated requests for moratoria on problematic actions issued by various representative Anglican bodies are increasingly ignored.  Strong conscientious convictions are involved here.  No-one, I believe, acts out of a desire to deepen disunity; some believe that certain matters are more important than what they think of as a superficial unity.  But the effects are often to deepen mutual mistrust, and this must surely be bad for our mission together as Anglicans, and alongside other Christians as well.  The question remains: if the moratoria are ignored and the Covenant suspected, what are the means by which we maintain some theological coherence as a Communion and some personal respect and understanding as a fellowship of people seeking to serve Christ?  And we should bear in mind that our coherence as a Communion is also a significant concern in relation to other Christian bodies – especially at a moment when the renewed dialogues with Roman Catholics and Orthodox have begun with great enthusiasm and a very constructive spirit.