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Did
the Church of Ireland begin at the Reformation?
No - the Church of Ireland is that
part of the Irish Church which was influenced by
the Reformation, and has its origins in the early
Celtic Church of St Patrick.
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How
is it that so many of the ancient church
buildings of Ireland belong to the Church of
Ireland?
Since the days of the Emperor
Constantine in the 4th century European states saw
themselves as having a central role in the
government of the Church. This church-state link
was vigorously applied when the Normans came to
Ireland in the 12th century. Bishops were required
to do homage to the king for their lands, just
like earls and barons, who were vassals of the
crown. It was therefore accepted, both during and
after the Reformation, that the crown should
continue to exercise that authority over the
church, in which it continued to play a central
role. In this way, church property that existed at
the time of the Reformation, buildings included,
was retained by the reformed, established (state)
Church of Ireland.
In the 19th century, at the time
of the Disestablishment of the Church, its
property was confiscated by the state. However,
schools, churches and cathedrals were given back,
and remain in the possession of the Church to the
present day.
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Is
the English monarch head of the Church of
Ireland?
No. At the time of the
Reformation, the English crown (which had
jurisdiction over Ireland) claimed to govern the
Church of Ireland. For centuries the monarch held
that position in the Church of Ireland as the
official state Church.
However from 1871, when the Church
of Ireland was disestablished, and ceased to be
the state Church, the crown and government have
had no authority or constitutional role in the
Church in any part of Ireland.
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Is
the Church of Ireland under the authority of the
Archbishop of Canterbury?
No. The Church of Ireland is a
self-governing part of the Anglican Communion,
which means that it is in communion with the See
of Canterbury. But it is not under the authority
of the Archbishop of Canterbury. The Church of
Ireland is led by the Archbishop of Armagh
(Primate of All Ireland) and the Archbishop of
Dublin (Primate of Ireland).
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What
authority has the Lambeth Conference over the
Church of Ireland?
The Lambeth Conference (the
Archbishop of Canterbury's ten yearly meeting of
Anglican bishops and certain others in full
communion) usually issues statements on major
theological and moral issues, for the guidance of
the various member Churches but they must be
accepted by the individual Churches before they
become effective. The Church of Ireland is
governed only by the preamble and declaration to
its own constitution which requires it to:
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accept and unfeignedly believe
all the canonical scriptures of the Old and
New Testament . . . as containing all things
necessary to salvation
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profess the faith of Christ as
professed by the primitive church
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maintain inviolate the three
orders of bishops, priests or presbyters, and
deacons in the sacred ministry
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Why
is the Church of Ireland sometimes called the
Anglican Church?
The Church of Ireland is sometimes
called "Anglican" because it is part of
an international fellowship of churches known as
the Anglican Communion. This communion is called
"Anglican" because many of these
churches owe their origin to the missionary
outreach of the Church of England (formerly known
as Ecclesia Anglicana) and both morally and
canonically have looked to Canterbury.
Each Church in the Communion is
independent with its own pattern of synodical
government, by bishops and representatives of the
clergy and laity.
The bishops meet in conference,
usually every ten years, under the presidency of
the Archbishop of Canterbury. Any resolutions made
by the conference, while in their own right
carrying considerable weight, become operable in
the different Churches only when they have been
officially accepted by them. The struggle to
maintain independence and interdependence in
communion, challenges these churches to face the
attendant issues of identity and authority.
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Every member of the Church of Ireland who has reached the
age of eighteen years and lives in the parish, or who
attends the parish church, is entitled to be registered as
a member of the general vestry,
subject, if the diocesan synod so requires, to making a
minimum annual contribution to church funds.
The general vestry
of the parish meets annually to elect the select
vestry which is the committee, chaired by
the incumbent (rector or vicar) of the parish, that has
responsibility for the administration of the parish
finances and care of the buildings.
Every third year, the general
vestry elects other officers, including the
parish's representatives to the diocesan
synod.
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The lay persons elected by the general vestries of all the
parishes of the diocese, together with the clergy, sit on
the diocesan synod.
This synod meets under the presidency of the Bishop, and
has responsibility for many aspects of diocesan life. For
instance, it elects the diocesan
council (comprising lay and clerical
members) which is in a sense the executive committee of
the diocesan synod. Every third year the diocesan synod
elects the clergy and laity who will represent the diocese
on the General Synod.
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The General Synod is the supreme legislative authority of
the Church of Ireland. Clergy and laity of all the
dioceses are represented there, and the General Synod can
alter the constitution.
The General Synod consists of two Houses: the House
of Bishops and the House
of Representatives, the latter comprising
the other clergy and the laity.
The clergy and laity can vote separately on all
questions if they wish to, and the issue is only passed if
both clergy and laity assent to it.
The House of Bishops may, if it sees fit, exercise
(after very elaborate procedures) what amounts to a veto.
However in the century and a quarter since the General
Synod was set up, this right has never been exercised.
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Until 1871 the Church of Ireland was the Established or
state Church of Ireland. Hence its name. When it was
disestablished, it adopted a constitution
and this in turn gave it government by synod. To act as
trustees for the Church and to administer its financial
affairs, the Representative
Church Body
was established by royal charter. This body
comprises among its members all the diocesan bishops, with
representatives of the clergy and laity from each diocese
(elected by the diocesan synods). The staff of the RCB,
like the staff of General Synod, is in many ways the civil
service of the Church.
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How do the laity
participate in the appointment of clergy to parishes?
Normally, when a vacancy occurs in a parish, the Bishop
convenes a meeting of a Board
of Nomination consisting of clergy and
laity representing both the diocese and the vacant parish.
The board selects a name which must be supported by two
thirds of the members for nomination to the Bishop. If the
Bishop accepts the nomination it is he who makes the
appointment, who institutes the new rector and to whom the
rector makes his canonical vows.
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Are the laity
involved in the election of Bishops?
Yes, (except for the election of the
Archbishop of Armagh, which is conducted by the House of
Bishops alone). The election of Bishops to all the other
dioceses is conducted by an electoral college,
which has clerical and lay members elected by the diocesan
synods.
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This is a much
simplified description of how the Church
of Ireland structures operate.
A reader who wants an authoritative treatment of the subject
is referred to the Constitution
itself and to J L B Deane, "Church of Ireland
Handbook: a guide to the organisation of the Church"
(APCK 1982).
The
above information copyright ©1996 APCK
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What does the word
‘Eucharist' mean?
The word 'Eucharist' comes from a Greek word meaning
thanksgiving. This sacrament is called the Eucharist
because it is the Church's sacrifice of praise and
thanksgiving. It is also called the Lord's Supper or the
Holy Communion because it is the meal of fellowship which
unites us to Christ and to the whole Church. (Revised
Catechism, 50)
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What does the Church
of Ireland teach about this sacrament?
In the sacrament of the Eucharist, by Christ's command,
we make continual remembrance of him: we remember his
passion and death, we celebrate his resurrection and
ascension, and we look for the coming of his kingdom. In
doing this we give thanks for the benefits of his
sacrifice conveyed to us in the sacrament. In receiving
his body and blood, we are strengthened in our union with
Christ and his Church, we receive the forgiveness of our
sins and we are nourished for eternal life. (Revised
Catechism, 54)
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How does the Church
of Ireland celebrate the Eucharist?
The Church of Ireland continues to use an order of
service derived from the ancient common practice of the
Christian Church. This liturgy is divided into two parts:
the ministry of the word and the ministry of the
sacrament. In the ministry of the word, passages from the
Bible (Old Testament, Epistles and Gospels) are read, and
may be followed by a sermon. The congregation affirms its
faith using the words of the Nicene Creed, followed by
intercession (prayers of the Church), confession of sin
and absolution. The ministry of the sacrament is centred
on the words and actions of Jesus at the Last Supper when
he took the bread and wine, gave thanks over them, broke
the bread and shared the bread and wine with all of his
disciples. In the Eucharist, these same words and actions
are repeated in response to the command of Jesus: 'Do this
in remembrance of me' .
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How does the Church
of Ireland understand Christ's presence in the
sacrament?
The Church of Ireland teaches that a sacrament has two
parts: an outward and visible sign and an inward and
spiritual grace. The outward and visible sign in Holy
Communion is bread and wine. The inward and spiritual
grace is the body and blood of Christ received in faith,
that is the life of the risen Christ. (Revised
Catechism, 53)
The Church of Ireland teaches that there is no change
in the physical properties of the bread and wine. However,
there is a change in the significance they have for
worshippers. Through them the life of the risen and
glorified Christ is communicated and received by faith.
Thus, following consecration, they are considered as
Christ's sacramental body and blood.
It is the glorified Lord himself whom the community
of the faithful encounters in the eucharistic
celebration through the preaching of the word, in the
fellowship of the Lord's supper, in the heart of the
believer, and, in a sacramental way, through the gifts
of his body and blood, already given on the cross for
their salvation.
(ARCIC, The Final Report, p.21)
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Does the Church of
Ireland teach that the Eucharist is a sacrifice?
The Church of Ireland believes that the Eucharist is a
sacrifice of praise and thanksgiving to God in which we
remember and show forth the sacrifice of Christ, made once
for all, on the cross, and receive the benefits of that
sacrifice. In response to this we show our thanks by
offering our souls and bodies to be a living sacrifice. (Romans
12: 1)
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Does the Church of
Ireland permit members of other Christian Churches to
receive communion in the Church of Ireland?
Communicant members of other Christian churches may
receive Holy Communion in the Church of Ireland. This
reflects the spirit of the Lambeth Conference resolution,
affirmed by the General Synod in 1969: 'Christians duly
baptised in the name of the Holy Trinity and qualified to
receive Holy Communion in their own churches may be
welcomed at the Lord's table in the Anglican Communion.'
(The Lambeth Conference 1968, Resolutions and Reports,
p.2)
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What special
recognition is given to Mary in the Church of Ireland?
Mary's special position within God's purpose of
salvation as 'God
bearer' (theotokos) is recognised in a number of
ways. The Church of Ireland affirms in the historic creeds
that Jesus was born of the Virgin Mary and retains in the
Church's calendar the following days on which Mary is
especially honoured:
The Presentation of Christ in the Temple, also
called The Purification of Saint Mary the Virgin - 2nd
February. Jewish law required a mother to offer a
purification and thanksgiving sacrifice forty days after
the birth of a child. Mary fulfilled this law when she and
Joseph presented Jesus in the temple.
The Annunciation of our Lord to the Blessed Virgin
Mary - 25th March. On this day the Church commemorates
the choice of Mary to be the Saviour's mother. This
message was conveyed to Mary by the Angel Gabriel, and she
humbly accepted her role: 'Behold I am the handmaid of the
Lord, let it be to me according to your word'.
The Visitation of the Blessed Virgin Mary - 31st
May. This day commemorates the visit of Mary to her cousin
Elizabeth. The gospel reading includes Mary's song, the
Magnificat, with the words 'henceforth all generations
shall call me blessed'. The Magnificat is appointed for
daily use in the Church of Ireland.
The Birth of the Blessed Virgin Mary - 8th
September. Because of the importance of Mary's role as the
mother of Jesus, the Church celebrates her birth.
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Does the Church of
Ireland pray to Mary?
The liturgical tradition within the Church of Ireland
has been to honour the saints, including Mary, without
invocation. In other words, while we honour Mary , our
prayers are offered only to God.
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How does the teaching
of the Church of Ireland about Mary compare with the
teaching of other churches?
The Church of Ireland shares with all Christian
churches a common faith in the Incarnation. Mary is
honoured as the person through whom the one who is both
divine and human was conceived and born. As the Church of
Ireland does not consider belief in the Immaculate
Conception of the Virgin Mary and her Assumption to have
an adequate basis in Holy Scripture, these feasts are not
observed in the Church of Ireland.
Father, almighty and everliving God...
You chose the Blessed Virgin Mary
to be the mother of your Son
and so exalted the humble and meek;
your angel hailed her as most highly favo9ured,
and with all generations we call her blessed:
Preface of the Annunciation,
Alternative Prayer Book, p.68.
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What is the
Bible?
The Bible is a collection of texts in two parts, the
Old Testament and the New Testament. The Old Testament
comprises the sacred scriptures of the Jewish people at
the time of Christ. These writings formed the
authoritative scriptures of the earliest Christians.
Alongside the Jewish scriptures, writings from within the
early Christian community, which came to be known as the
New Testament, took on a similarly authoritative role.
Among these writings, the gospels bear witness to the life
and ministry of Jesus of Nazareth. The epistles, or
letters, help to spell out the centrality and the
significance of this for a Christian way of life within
the developing Christian movement, and also address
practical problems faced by the early believers.
The biblical texts provide a 'normative record of the
authentic foundation of the faith. To these the Church has
recourse for the inspiration of its life and mission; to
these the Church refers its teaching and practice.' (ARCIC
Final Report, p.52). Because scripture is uniquely
inspired it conveys the Word of God in human
language.
It is likely that from an early date, when Christians
gathered together for worship, they read from such
writings of their own as well as from the Jewish
scriptures. The Church continues this practice with
readings from the Old and New Testament in its
worship.
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Do all Christians
share the same Bible?
All Christians recognise the same twenty-seven early
Christian writings as belonging within the New Testament.
There are some books which the Roman Catholic and Orthodox
Churches regard as part of the Old Testament but which the
Protestant Churches do not. Protestant Churches generally
refer to these books as the Apocrypha, that is, the
'hidden' books.
These include, for example, Ecclesiasticus, the Wisdom
of Solomon and the books of the Maccabees. The Church of
Ireland considers the Apocrypha as worthy of reading by
the Church 'for example of life and instruction of
manners' (Articles
of Religion; 6), but not for establishing
doctrine.
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Is the Bible
historically accurate?
While there is very considerable historical accuracy in
scripture, the experiences of Jews and Christians through
the ages bear witness to the truth of the Bible at a
deeper level than its recording of data alone. As well as
history, the Bible includes poetry, prophecy, parable,
story and other types of literature. In their different
ways these continue to convey the truth of God.
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How should the Bible
be interpreted?
The Bible tells of God's relationship with God's people
through the centuries. This record always needs to be
interpreted in the context of the church's faith, prayer
and worship, and in such a way that what scripture said
for its original audience is faithfully re-expressed for
the modern world.
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How does the
authority of the Bible relate to human reason and the
church's tradition?
Christians must keep returning to the Bible as they
continue to explore the truth of God, for scripture 'containeth
all things necessary to salvation.' (Articles
of Religion; 6). The Church of Ireland believes
that the church's teaching must be founded on and
consistent with scripture. We also have a responsibility
to use our reason in understanding the Bible in the
context of tradition, which is how the church's
interpretation of scripture has developed.
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The
above information copyright ©1996 APCK |
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