DIOCESAN CUSTOMARY August 2020 Diocese of the Central States of the Reformed Episcopal Church The Rt. Rev. Peter F. Manto, Bishop Ordinary The Rt. Rev. Daniel R. Morse, Bishop Emeritus BISHOP ORDINARY AND DIOCESAN SENIOR STAFF The Right Reverend Peter F. Manto Bishop Ordinary [email protected] c/o Trinity Reformed Episcopal Church 5920 Butler-Warren Road Mason, Ohio 45040 Phone: 513-573-0509 The Venerable W. Scott Thompson Archdeacon [email protected] c/o St. Jude’s Anglican Church 8102 Ridge Road Richmond, Virginia 23229 Phone: 804-288-0829 The Reverend Kenneth Mills Treasurer [email protected] 8251 Greystone West Circle Richmond, Virginia 23229 Phone: 804-347-8633 DIOCESAN BOARDS AND COMMITTEES The Standing Committee The Rev. Dr. Paul Edgerton, President The Rev. Josiah Jones The Rev. Wayne McNamara Mr. Tom McConnell Mr. Andy McLean Dcss. Teresa Johnson The Rt. Rev. Peter Manto, ex officio The Ven. Rev. Scott Thompson, ex officio Rev. Can. Ian MacGregor, ex officio Rev. Ken Mills, ex officio The Board of Trustees The Rev. David Straw, Chair The Rev. Davidson Morse Mr. Mark Malson Mr. Brad Burke Mr. Jonathan McHugh The Rt. Rev. Peter Manto, ex officio The Ven. Rev. Scott Thompson, ex officio Rev. Can. Ian MacGregor, ex officio Rev. Ken Mills, ex officio The Board of Examining Chaplains The Rev. Dr. Paul Edgerton, Chair The Rev. Can. Scott Houser The Rev. Wayne McNamara The Rev. Keith Boettner The Rev. Josiah Jones The Nominations Committee The Rev. Dr. Paul Edgerton, Chair The Rev. David Truax Mrs. Jennifer McConnell Mr. Jon Miller CONTENTS INTRODUCTION 1 SECTION I: Matters Pertaining to the Sacraments and Rites of the Church 2 SECTION II: Matters Pertaining to the Clergy 9 SECTION III: Matters Pertaining to Lay Ministry 18 SECTION IV: Matters Pertaining to Diaconal Service 21 SECTION V: Matters Pertaining to Postulancy and Discernment Regarding Orders 26 SECTION VI: Matters Pertaining to Ministerial Examination 31 SECTION VII: Matters Pertaining to Parishes and Missions 34 SECTION VIII: Matters Pertaining to Finance and Reporting 38 SECTION IX: Miscellaneous Diocesan Policies 51 APPENDIX: Diocesan Forms and Documents 55 INTRODUCTION HIS Customary is offered to the Clergy and Parishes as a guideline for customs, policies, T procedures, and appropriate behaviors in the Diocese of the Central States (DCS). The goal of this document is to gather into one resource answers to many of the questions that are often asked by Clergy and Laity alike. It serves as a “handbook” for the various issues of our common ministry. A Customary helps with clarity and consistency. Processes involving multiple steps and forms are here streamlined and the forms provided. A Customary also helps new Clergy, enquirers about our Diocese, and Parish Vestry members learning about the larger church. What are the “right” vestments? What do vestries do? What’s a Deaconess? How does a Parish prepare when the Bishop is coming? We have answers here for all of that and more. Every Bishop, Rector, Vicar, Deacon, Deaconess, Warden, and Vestry member will benefit from a thorough diocesan customary. This Customary covers some matters that are canonically required and others that are at the Bishop Ordinary’s discretion. It is not designed to replace existing governing documents such as the constitutions and canons of the Diocese or national church; in the case of unintended discrepancies between this document and those, the governing documents take precedence. In any case of doubt, consult the Bishop. For Reformed Episcopalians, the unity of the Parishes together with their Bishop is a high scriptural and ecclesial priority. This Customary is intended to assist in that unity. This is the Bishop Ordinary’s document for everyone’s benefit and ought to be considered carefully and followed faithfully. It is offered in the spirit of godly, pastoral advice and counsel. 1 SECTION I: Matters Pertaining to the Sacraments and Rites of the Church HOLY COMMUNION Persons admitted to the Holy Communion should be Confirmed by a Bishop in communion with the Reformed Episcopal Church or one who is deemed to be in the line of succession of the Historic Episcopate as understood by this Church. The following guidelines are provided to address various situations that may occur in the administration of the Holy Communion. Guest Communion: 1. In the Reformed Episcopal Church any person (including, for example, a visitor) who has been baptized in the Name of the Holy Trinity and is in good standing in his/her own church may receive the Sacrament in our Church in accordance with the Book of Common Prayer. 2. The habitual reception of the Sacrament by persons who are not affiliated with the Reformed Episcopal Church is an indication for a pastoral invitation to Confirmation or Reception. 3. If a printed bulletin announcement is desired, the following words are recommended: The following invitation is made to all those who are baptized in the Name of the Father, Son and Holy Ghost: “Our fellow Christians of other branches of Christ's Church, and all who love our Divine Lord and Saviour Jesus Christ in sincerity, are affectionately invited to the Lord's Table.” Paedo-Communion: The following pastoral guidelines should apply to baptized children regarding admission to the Holy Communion with the goal that through proper teaching and practice they may grow in appreciation of the grace they have received and in their ability to respond in faith, love, and thankful commitment of their lives to God. In all cases the Presbyter shall ensure that the administration of communion of young children shall be conducted with decency and propriety. 1. The reception of communion by young children should normally be in the context of their participation with their parents and other family members in the liturgy of the Church. 2. Pastoral sensitivity is always required in not forcing the sacrament on an unwilling child, in not rejecting a baptized child who is reaching out for communion with God in Christ, and in respecting the position of the parents in this regard. 2 3. The Bishop recommends that children under the age of five years should receive the cup by Intinction. The children should be taught to hold the bread in their hand until the server comes with the cup, at which time, it shall be dipped in the wine and placed in the child’s mouth. 4. Whereas the Bishop strongly encourages paedo-communion (the reception of communion on the part of all baptized children), the practice of some Parishes which customarily give first communion only to those who have been Confirmed is acceptable, provided that children already admitted to the Holy Communion in another Parish or jurisdiction should not be denied the sacrament. 5. In all cases, Reformed Episcopalians visiting Parishes which are not their own should be willing to abide by the local Parish customs. Intinction: Intinction may be offered within this Diocese, but in all cases the cup must also be offered to both Clergy and Laity. Intinction is not the normative means of reception but is intended as a mode of communication to be used in cases of communicable diseases, infirmity, distribution to young children, etc. It is recommended that Parishes make known their policy regarding intinction (e.g., whether the communicant intincts the bread or whether the server intincts and places the bread on the tongue of the communicant) and that servers be trained to act consistently. The Material Sign of the Sacrament: The material signs of the Sacrament of Holy Communion are bread and wine. These are the elements sanctified for sacred use by our Lord, and thus we can know them to be efficacious as a means of grace when properly consecrated and received by faith. We do not have clear scriptural license to use grape juice or “bread” that does not contain wheat. As noted above, reception in both kinds is normative, and Presbyters ought always to make both elements available to those who come to receive. This principle and practice notwithstanding, accommodation is reasonably made to those who need to receive in only one kind. Those recovering from alcohol addiction, for instance, may wish to receive only the bread. Those who have celiac disease or are otherwise gluten-sensitive may wish to receive only wine. Good hospitality toward the former might mean instructing such to receive the bread and either to cross their arms over their chests as the wine is distributed or, if needed, to rise before the chalice bearer approaches. Good hospitality toward the latter might mean offering a chalice that has not been “contaminated” by gluten (i.e., that has not been touched by bread or by the lips of those who have just received bread, as such even slight contamination can have serious medical effect). In no case should hospitality toward the saints be an excuse to change the material sign of the Sacrament in violation of the words of Christ and traditions of the Church. 3 Liturgical Orientation: It is the preferred practice of this Diocese that Presbyters preside at the altar ad orientem, that is, facing away from the people towards the (liturgical) east rather than versus populum, facing the people (liturgical west). Churches and chapels built in this diocese should accommodate the ad orientem position. In churches and chapels built previously and in non-consecrated spaces used for the divine liturgy (such as rented facilities), accommodation should be made for ad orientem celebration if at all possible. BAPTISM Except in emergencies, the Sacrament of Holy Baptism should be administered at the chief service on a Sunday or other major feast day. Holy Baptism is especially appropriate at the Easter Vigil, on the Day of Pentecost, on All Saints’ Day or the Sunday after All Saints’ Day, and on the Feast of Baptism of our Lord (the First Sunday after the Epiphany).