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Foundational Documents

Solemn Declaration of the Anglican Mission in America, submitted in Kampala, 1999.

SOLEMN DECLARATION OF PRINCIPLES

Preface
We, the members of the one holy catholic and apostolic Church in the Anglican Mission in America, trusting in the guidance of the Holy and Undivided Trinity, the Father, the Son and the Holy Spirit, do hereby set forth and solemnly declare the following as the unalterable doctrinal norms and formularies under which the Anglican Mission in America is to be governed and to which any Constitution and Canons, when adopted, must conform:

Article I. The Supreme Authority of Holy Scripture and its proper interpretation
Section 1- The Supreme Authority of Holy Scripture
In solidarity with the Anglican Communion, with historic Anglican doctrine, and with the Bishops gathered at Lambeth 1998, we believe that Holy Scripture is the supreme authority in the Church, that it is the Word of God written and contains all things necessary to Salvation. The Church is neither to add anything to it nor to remove anything from it. It is proper for the Church to set forth rites and order its life in the light of Scripture; it is not lawful for the Church to ordain anything that is contrary to God's Word written.

Section 2- Proper Interpretation of Holy Scripture
With regard to the interpretation of Holy Scripture, we affirm the clarity of its plain sense so that it may and can be understood by ordinary readers. We hold to the importance of the scholarly interpretation of Scripture by a faithful use of responsible historical and grammatical scholarship. We affirm that the original meaning of the text is to be given its due primacy. Further we believe in the unity and harmony of its various books and two Testaments so that one place of Scripture may not be expounded so as to be repugnant to another. Also, it is only by referring to the whole Canon of Scripture that Scripture will be allowed to interpret Scripture. We hold to the sufficiency and trustworthiness of Scripture in bringing unbelievers to Christ and nurturing and sustaining believers unto eternal life. By following these principles of interpretation the Church will interpret Scripture in accord with its nature as the Word of God written.

Article II. The Book of Common Prayer and Worship

Section 1 - The Book of Common Prayer
The official Book of Common Prayer has doctrinal authority in this Church. It shall be used in this Church at such times, and with such liberty as the Canon on this subject shall prescribe; but no Canon shall ever make its use imperative on all occasions, or forbid the use of extempore or other prayer at suitable times.
For Anglicans, this tradition of common prayer, which has been an integral part of our identity since the first Prayer Book of 1549, is most cogently summed up in the Book of Common Prayer issued in the Church of England in 1662. All subsequent editions of the Prayer Book derive from this Book and should be understood and interpreted in a manner consistent with it.

Section 2- Freedom in usage
However, strong as is our dedication to ordered and orthodox worship, nothing in our understanding of it necessarily excludes approaches to corporate worship which are freer and more accessible to those just making their first acquaintance with the Body of Christ at prayer. The Ordinary, therefore, may authorize alternative rites and uses "so long as the Faith be kept entire" in accord with the doctrinal norms, formularies and guidelines of this Church.

Section 3- The Holy Spirit and Charisms in corporate Worship and Teaching

The Holy Spirit operates today as He has done throughout history. Therefore the gifts (charismata), and the manifestations of the Holy Spirit are still present in the Church. While St. Paul makes it clear that we should not forbid speaking in tongues (1 Cor. 14:30), he also makes it clear that worship should be done decently and in order (1 Cor. 14: 40). Both his enthusiastic endorsement of the "Word" gifts (1Cor. 14:5,18) and his tight prescriptions on their use in corporate worship (1Cor. 14:13-33) must be taken seriously. The exercise of pastoral authority will both glorify God and protect the conscience of Christian brothers and sisters (Romans 14: l-8; 1Cor. 14:26). Further, obedience to the Word demands that pastoral authorities test the "spirits" using Scripture as the guide to determine whether it is the Holy Spirit Who is acting or a demonic spirit or only a manifestation of a psychological force. (1 John 4:1)

Section 4- Alterations or additions to the Book of Common Prayer

Once adopted, no alterations or additions shall be made in the Book of Common Prayer of this Church unless the same shall be approved by a two-thirds vote and finally ratified by a three-fourths vote of the next succeeding meeting.

Article III. Further Doctrinal Norms and Formularies

Section 1- The Undivided Church
With the ancient Church we affirm the three Ecumenical Creeds: the Nicene Creed, the Apostles Creed and Athanasius' Creed, and the dogmatic definitions of the first seven general councils (the last three being seen as the workings-out of the first four).

Section 2- The Formularies of the Church of England
a. The 1662 Book of Common Prayer and Ordinal
The theology set forth in the 1662 edition of the Book of Common Prayer and Ordinal shall be the theology to which alternative liturgical texts and forms will conform.
b. The 39 Articles of the Church of England
This Church subscribes to the teaching of the 39 Articles of Religion of the Church of England. These are to be interpreted, as ordered in the Declaration which prefaces them in the English Book of Common Prayer, "in the full and plain meaning thereof" and "in the literal and grammatical sense." Further, it is understood that there are places in the Articles (i.e. Art. 37) that assume past and present political structures in England which do not directly apply to this Church located as it is in North America.

Section 3- The Lambeth Quadrilateral
In consort with the Anglican Communion we affirm the 1886/1888 Quadrilateral as giving guidance for ecumenical dialogue, discussion and cooperation. The Quadrilateral is not in and of itself a sufficient statement of the teaching of this Church.

Article IV. Subscription

All candidates for Holy Orders and all clergy shall annually subscribe to the theological norms, formularies and guidelines of this Church. In addition, the same shall be required of all leadership bodies while they are serving in those ministries. They shall subscribe using the following words:
"I do believe the Holy Scriptures of the Old and New Testaments to be the Word of God and to contain all things necessary to salvation. I further affirm the catholic creeds, the dogmatic definitions of the General Councils of the undivided Church, the Book of Common Prayer and the Ordinal, 1662, the 39 Articles of Religion of the Church of England in their literal and grammatical sense, and the Lambeth Quadrilateral of 1888, since the same are conformable to the Scriptures, and I consequently hold myself bound to teach nothing contrary thereto, therefore I do solemnly engage to conform to the Doctrines, Discipline and Worship of the Anglican Mission in America."

Article V. Unalterable Nature of the Solemn Declaration

The teaching of this Church is defined by adherence to the doctrinal norms and formularies found in the Solemn Declaration, consequently we make no provision for their alteration by addition or subtraction. Should this Solemn Declaration be altered by any means, this Church would thereby cease to exist. Any money or property owned by the Anglican Mission in America per se would be returned to the donors or their heirs and where that was not possible it would be sold and given to an orthodox Christian missionary society as soon as possible.

(The following Constitution was proposed at Kampala, but not enacted. Since the Anglican Mission in America is not a Province, but a missionary movement under the authority of another Province, the Constitution is not in effect. However, it contains principles and guidelines, particularly in areas of moral understanding, that are vital to our mission. The Constitution also contains portions that relate to AMiA's current process on the ordination of women.)

CONSTITUTION

PREFACE
Almighty God, the Father, the Son, and the Holy Spirit, has called out and consecrated a Church with the three-fold commission to proclaim the Gospel to the lost, to assist its members to grow in holiness, and to offer Him right and worthy praise. He has ordained and established a Faith and an Order by which this commission may fully and faithfully be accomplished by endowing His Church with the gifts of the Holy Scriptures, the Ancient Creeds, the Sacraments of the New Covenant, and the Ministry in the Apostles' Teaching and Fellowship. Within the compass of this Faith and Order, institutions are established in various ways among various peoples according to the needs of their times and cultures. We, the members of The Anglican Missionary Province in North America, trusting in the providence and protection of Almighty God, do hereby set forth this Constitution for the ordering and government of the Province.

ARTICLE I. Moral Principles and Practice

God in His grace not only frees us from the condemnation due to our sin, but from the bondage of sin, and calls us to live in His paths of righteousness. The following guidelines are part of the moral teaching and practice of this Church:
Section 1- Marriage, divorce and remarriage

(a) Marriage
God has made us in His image, male and female. The marriage bond between husband and wife is the unique reflection of Christ's love for and covenant with the Church, as well as a reflection of the mutuality in love that finds its ultimate source in the inner life of the Holy Trinity.
Marriage is, therefore, God's gift and institution for the human race. God's intention for marriage is for a life-long, exclusive, mutual covenant of belonging between one man and one woman, for their mutual, intimate fellowship and well being and, when it pleases Him, for the conception and rearing of children. Marriage serves the building up of families and society at large. Marriage begins with a mutual, public declaration of this covenant, freely entered into, and is sealed in sexual intimacy. Marriage is a creation ordinance, however, in a fallen world, marriage is greatly blessed and aided when both parties are believing Christians who are redeemed and are being transformed by the grace of God in Christ.

(b) Divorce
God declares, "I hate divorce" (Mal 1:16). Any divorce, no matter how valid and biblical the justification may be, always involves sin because divorce is a failure to fulfill God's intention for marriage. However, in the falleness of human life divorce may be permitted in rare and exceptional circumstances. The Biblical ground given for permitting divorce is that of covenant breaking adultery (Math.5: 32) and abandonment (1Cor7:15). It seems appropriate to include severe abuse as a form of covenant abandonment, for it is impossible to truly be with another and to cherish another while intentionally and repeatedly abusing the other.

(c) Remarriage
When a former spouse dies one is free to remarry. Those who were abandoned or severely abused or sinned against by adultery would be free to remarry while the former spouse is still living, should reconciliation with the repentant former spouse fail.

(d) Marriage, divorce and remarriage after divorce
Marriage may take place in the church when both of those seeking marriage are Christians, when due pre-marital preparation has been completed, and when in the judgment of the Ordained Minister the couple has the proper intention and is sufficiently suited to one another to undertake these solemn vows. No Ordained Minister of this Church shall be required to solemnize a marriage against the Minister's better judgment.
After divorce there will be no remarriage in the Church except for those who have been divorced on the grounds stated above and who were the innocent parties. For such persons a second marriage in the Church may be permitted. Each case must be examined and authorized by the Bishop of the Diocese or of the Missionary Jurisdiction, involving the recommendation of the Ordained Minister in charge of the Congregation.
Church members who have been divorced should seek the local Bishop's permission to remarry whether within the Church or in a civil ceremony. Those members who knowingly violate the discipline of the Church by being married in a civil ceremony without such permission shall refrain from receiving Holy Communion until the Bishop of the Diocese or Missionary Jurisdiction gives permission to them in writing. They may, after a due period and upon due pre-marital or post-marital counseling, receive a blessing upon their marriage and be admitted to Holy Communion when the Bishop so determines.

(e) Divorce and remarriage of Clergy
When members of the Clergy undergo a divorce due to being abandoned or abused or in a case of adultery by the spouse, they normally will be reassigned by the Bishop. Under rare circumstances they may be permitted to remain in their present place of ministry at the pastoral judgment and discretion of the Bishop.
In other cases where the responsibility for the divorce falls equally on both parties or primarily on the Ordained Minister the Bishop will require a suspension for a stated period. The Bishop will require the Ordained Minister to resign from Holy Orders should the Ordained Minister have committed those acts listed above. If an Ordained Minister refuses either suspension or resignation, the Bishop may prefer charges and initiate a trial.
Any Clergy seeking to remarry while the former spouse is still living must receive the permission of the Bishop and will not normally be permitted to serve in a Congregation or Episcopal pastoral position for as long as the former spouse lives. It is understood that rare exceptions to this limitation may be allowed by the Bishop with the advice and consent of the Standing Committee, and in the light of unusual, mitigating circumstances.

Section 2- Sexual Intimacy
The Holy Scriptures teach clearly that marriage between a man and a woman is the God-given place for sexual intimacy. All persons must abstain from sexual intercourse outside of marriage.
This applies to all human beings no matter their sexual preference or circumstances.

Section 3- The Sanctity of Life

Scripture teaches that human beings are created in the image of God. All human life is a sacred gift from God and is to be protected and respected from conception until natural death.
1. Abortion
Abortion, except in the case of saving the physical life of the mother, cannot be reconciled with the will of God as this Church understands it. We will seek to uphold the sanctity of human life and to bring care and compassion to those who are involved in an unwanted pregnancy or who have involved themselves in a previous abortion.

2. Euthanasia, including suicide and assisted suicide
We hold euthanasia, in which active intervention and/or the withholding of necessary food and water is exercised, to be contrary to the will of God and fails to honor the Holy Spirit's gift of human life. Extreme measures in hopeless cases may be avoided, particularly when the person has previously so requested, for that is permitting the body to die and is not the active termination of human life.
Suicide contradicts the sacredness of human life as an act of euthanasia. The medical profession therefore should not engage in acts of assisted suicide.

ARTICLE II. Stewardship and Evangelism

Section 1- Evangelism
Each Diocese, Missionary Jurisdiction and Congregation shall be active in Evangelism, Church Planting and Global Missions and render an account of their ministry in all of these areas to the Bishop annually and to each Provincial Synod. Should a Congregation fail to be active in this ministry of the Church for two years that Congregation will be placed on probation by their Bishop, and if not rectified within a brief period, will be asked to leave the Church until such time as it becomes active in mission.

Section 2- Stewardship
The Provincial Synod, Dioceses and Missionary Jurisdictions may prepare specific requests of the Congregations, but all giving in the Missionary Province shall be voluntary. The Congregations are to respond to these requests after prayer and with an awareness of the needs arid mission of the corporate whole. A guideline of the Tithe is suggested as the basic standard of Christian stewardship.

ARTICLE III. Bishops

Section 1. The Primate or Presiding Bishop of the Province
The office of Primate or Presiding Bishop will be filled by one of the Diocesan Bishops for a term of three years. The Provincial Synod may reelect the Bishop for a total of three terms.
The duties of the Primate will be to preside over meetings of the House of Bishops and over the Provincial Synod and to make such appointments to committees as the canons designate. The Primate will regularly sit on no committees except the meetings of the Executive Committee. He will have an administrative assistant to assist him in the oversight of the administration of the Province. It will not be required that the Presiding Bishop or Archbishop of the new Province be present at every consecration of or installation of a Diocesan Bishop or Bishop of a Missionary Jurisdiction.

Section 2- Election of Bishops
The Bishops of this Church shall be elected agreeably to the Canons. The powers and duties of Bishops shall be prescribed by the Canons. The Jurisdictions of Missionary Bishops, and their terms of office, shall be defined by the House of Bishops and confirmed by the Provincial Synod.

Section 3- The manner of the exercise of the Episcopate
The Bishop is to serve the Diocese or Missionary Jurisdiction in teaching the Apostolic Faith and by leading in the Apostolic Mission to the world. The Bishop of the Diocese is the "pastor pastorum" and Father in God to the Diocese. The Bishop will minister, ordain and confirm as the ordinal (1662) sets forth his duties. Generally, the Bishop will be the rector of a Congregation. It is essential that the Bishop be a proven leader. The Bishop will be of godly character, living a life of holiness, manifesting the fruit of the Spirit and be an example to the flock in personal piety and in all things. We make no provision for the translation of Bishops from one Diocese to another except in the case of the Primate who may be translated if that seems wise for the sake of the ministry of the Presiding Bishop.

ARTICLE V. Provisions for Transition

Section 1- the question of the ordination of women to the priesthood and Episcopate.
In ECUSA the ordination of women was initiated without a serious provincial study and in disregard of the existing resolutions of General convention. This has led to a continuing practice of the imposition of the ordination of women in ECUSA on those who are convinced theologically that it is not in accord with Scripture nor found supported in tradition. For this reason the Anglican Mission in AMerica will not initially ordain women to the Priesthood (Presbyterate) or Episcopate in any of its Dioceses or Missionary Jurisdictions.
However, this is a time of examination and reception of the ordination of women in the Anglican Communion. Thus, within a two-year period from the beginning of the Province a serious and widespread study of the appropriateness of the ordination of women will be undertaken on all levels of the Province. This study could take a lengthy period since it cannot begin with this particular question, but must be conducted on the basis of a shared commitment to and understanding of the authority of Scripture. In other words, before we can hope to discern and agree upon an answer to the question of women's ordination, we must examine and come to a common mind on such things as the nature of Scriptural authority, the nature of the Church, the doctrine of man and woman in Christ and in the Church, and the doctrine of the ministry and the ordained ministry in accord with our theological norms and formularies. At the conclusion of the study the Province as a whole will take a position on the matter through action of its highest governing body expressed in a 2/3 vote at Provincial Synod and confirmed by a 3/4 vote at the next meeting of the Provincial Synod.
The practical diversity existing on this question during the period between the formation of the Province and the final decision on this matter will have the following limitations:
(a) No Diocese or Congregation will ever be required to receive, license or ordain anyone against theological conviction and
(b) in gatherings where Dioceses and/or Congregations which do and Dioceses and/or Congregations which do not affirm the ordination of women are participants, celebrants of the Eucharist will be male so that all may receive.
In the event that the decision of the Province is that women may not be ordained, those ordained women already working within it may elect to remain in place until they retire, or to accept ministries which do not require ordination. In any event the Province will ensure that they undergo no material deprivation as a result of its decision and particularly will ensure that they are fairly provided for in its retirement systems. In the event that the Province determines that the ordination of women is appropriate and in what specific manner that they may serve, those clergy that remain theologically opposed may remain in place or choose to leave the Province with no penalty. Such clergy, whether they remain or leave, may remain in the retirement program as long as they wish and are able and willing to meet its financial requirements.

Section 2-The relationship of the Anglican Missionary Province to the other Provinces and Dioceses of the Anglican Communion

1. Communion
The Anglican Missionary Province will be in communion with that part of the Anglican Communion which upholds and propagates the historic Faith and Order of the Book of Common Prayer and Ordinal (1662) and embraces the Resolutions of Lambeth 1998 on The Authority of Scripture (III.5) and Human Sexuality (I:10) and not otherwise.
(b) Supervision
In the Anglican Missionary Province, the House of Bishops of this Church will be supervised by at least two Primates of Provinces of the Anglican Communion which recognize this Province until such time as the supervising Primates determine the Province is mature enough to be recognized as an autocephalous Province.

Section 3- A Period of transition to allow for mutual encouragement and possible future transfers
(a) Mutual Support
For a period of 9 years after its initiation, the new Province will maintain close Gospel support with those Dioceses, Congregations, and Clergy that uphold and propagate the historic Faith and Order of the Book of Common prayer and publicly affirm the resolutions of Lambeth 1998 concerning human sexuality (I: 10), and the authority of Scripture (III.5) even though those Dioceses, Congregations, and Clergy remain in Provinces that do not so uphold and teach the historic Faith and Order of the Book of Common Prayer nor affirm those resolutions of Lambeth 1998. It will not be in communion with those Provinces per se.
1. Fellowship and cooperation with orthodox Bishops remaining in ECUSA During the transitional period there should be meetings of the House of Bishops of the new Province with the orthodox Bishops who remain in ECUSA. These meetings will serve to encourage cooperation in mission, mutual understanding, and explore developments taking place.
(c) Transfers
The transfer of Clergy, Congregations, and Dioceses from other Provinces into this Province due to theological affinity will be welcomed under the following conditions: Dioceses wishing to enter will apply to the Executive Committee of the Province. Those Clergy and Congregations wishing to transfer into the new Province will apply for admittance to the Bishop of the Diocese or Missionary Jurisdiction into which they seek to enter. All Dioceses, Congregations and individual Clergy, must come in compliance with the Constitution and Canons of the new Province and the Diocesan and Congregational canons of those transferring will be appropriately adjusted. Bishops of Dioceses transferring in will sit in the House of Bishops.

APPENDIX I. Official Theological Elucidation on the Solemn Declaration, Articles I, II, III and the Constitution Article I

Article I, The Supreme Authority of the Holy Scripture and its proper Interpretation

In solidarity with historic Anglican doctrine, with the Bishops of Lambeth, 1998, in Resolution III:5, and in the words of the Book of Common Prayer, we believe:
"The Holy Scriptures of the Old and New Testaments to be the Word of God, and to contain all things necessary to salvation." (BCP), and that our Blessed Lord. . . caused all Holy Scriptures to be written for our learning" (BCP), and that "Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an Article of the Faith..." (BCP) and that "the Church hath power to decree rites and ceremonies, and authority in controversies of Faith: yet it is not lawful for the Church to ordain anything that is contrary to the God's Word written, neither may it so expound one place of Scripture, that it be repugnant to another.
Wherefore, although the Church be a witness and keeper of Holy Writ, yet as it ought not to decree anything against the same, so besides the same ought it not enforce anything to be believed for necessity of salvation." (BCP)

This is in accord with Scripture's self-definition, that "the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow, it judges the thoughts and attitudes of the heart" (Hebrews 4:12) and that "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness..." (2 Tim. 3:16).
The Church is subject to the Scriptures. The Church does not make the Scriptures to be the Word of God by receiving them as such any more that it makes Jesus Lord by receiving Him as such. Jesus is the Lord and the Scriptures are the Word of God written.

Comments related to Article II, The Book of Common Prayer and Worship

Section 1. The Book of Common Prayer
From very early times, it has been the practice of the Church to set forth, by authority, approved texts and forms of common prayer to be used in public worship. These serve to safeguard the accurate and complete transmission of the Faith given to us against the tendency of fallen mankind to ignore those elements of the Faith that are inconvenient and to supply what he sees to be deficiencies in it. They are intended to ensure that those that worship in the Congregation of God's faithful people are formed by the pure Word of God and the sacraments of the New Covenant into a temple fit for his inhabitation.

Section 2. Freedom in usage
However, strong as is our dedication to ordered and orthodox worship, nothing in our understanding of it necessarily excludes approaches to corporate worship which are freer and more accessible to those just making their first acquaintance with the Body of Christ at prayer. As Saint Augustine perceived God as that Beauty which is unchanging yet ever new, so we recognize that the eternal truth of the Faith brought us in Christ must speak newly to each generation. So long as those engaged in planning and leading these freer forms of worship consciously strive to conform them to the Faith presented in the Book of Common Prayer, there should be no problem in these different approaches co-existing m harmony. The Ordinary, therefore, may authorize alternative rites and uses "so long as the Faith be kept entire" in accord with the theological norms, formularies and guidelines of this Church.

Section 3. The Holy Spirit and Charisms in corporate Worship and Teaching

The Holy Spirit's primary work in the world is to turn hearts of stone into hearts of flesh and then to turn those hearts to repentance and faith in Christ (Rom. 8: 9) Within the Church (the Body of Christ) the primary role of the Holy Spirit is to lead believers in Christ into all truth, guiding them into a faithful and true interpretation of the Scriptures.
In solidarity with historic Anglican doctrine, it is our conviction that the Holy Spirit leads the Church to submit to the Scriptures, not vice versa. The Holy Spirit operates today as He has done throughout history. Therefore the following manifestations of the Spirit are still valid: The Spirit-enabled offices of the Church (apostle or missionary Church-planter, prophet, teacher pastor, evangelist), The gifts of the Spirit (administration, service, craftsmanship, etc.), The so-called "Word" and healing gifts of the Spirit (tongues, interpretations, wisdom, knowledge, prophecies, healing, etc.), and Other manifestations of the Spirit that accord with Scripture and serve the cause of Christ (Rom. 15: 18-19). While St. Paul makes it clear that we should not forbid speaking in tongues (1 Cor. 14:39), he also makes it clear that worship should be done decently and in order (1 Cor. 14:40). Both his enthusiastic endorsement of the "Word" gifts (1 Cor. 14:5,18) and his tight prescriptions on their use in corporate worship (1 Cor. 14:13-33) must be take seriously. It is, therefore, unwise to go beyond Scripture in attempting either to promote or regulate the ecstatic gifts in public worship. Godly authority within the Church will neither grieve the Holy Spirit nor will it elevate one gift above the others. The exercise of such authority will both glorify God and protect the conscience of Christian brothers and sisters (Rom. 14:1-8; 1 Cor. 14:26).

Comments related to Article III, Further Doctrinal Norms and Formularies

Section 2. (b)
It is understood by this Church that subscription to Article 25 of the 39 Articles encourages the primary use of the consecrated elements in the Sacrament of the Lord's Supper to be that for which they were ordained, that is to be taken and eaten in faith. The Article, however, does not expressly forbid extra-eucharistic practices that some Anglicans treasure. It is therefore possible for the Ordinary to give permission to a Congregation to engage in these practices under the Ordinary's supervision when they are conducted and interpreted in a manner that accords with the clear teaching of the Articles, particularly Articles 28, 29 and 31.

A general remark on Doctrinal Development

Doctrinal development is inevitable, and important. Therefore, this commitment to the Doctrinal Norms, Formularies and Guidelines of this Church does not mean that we declare all deeper understanding of, doctrinal expression of, and appropriate application of the truth therein to have ceased. We do seek appropriate doctrinal development. However, faithful development must find significant roots in the Scriptures, and the doctrine, when developed, may not contradict the clear teaching of Scripture. Further, the public teaching of any doctrine that is perceived to be in uncertain relationship to the norms, formularies and guidelines of this Church must first be examined by, and when found to be in accord with them, be authorized for public teaching by the Provincial Synod of this Church.

Comments related to the Constitution, Article I. Moral Principles and Practice

Section 2. The Sanctity of Life
(i) Abortion
We believe that it is the responsibility of the members of the Church to seek to persuade the State to pass such laws that will protect the lives of all human beings, unborn and born, who are innocent of capital offences.
(ii) Euthanasia; including suicide and assisted suicide
We believe that the members of the Church should seek to persuade the State to pass laws that prohibit euthanasia, including acts of assisted suicide.

Section 3. Sexual Intimacy
In the Church some persons experience themselves as having strong and repeated homosexual desires. Such persons are to receive the fellowship, pastoral care, moral direction and support of the Church. They, for their part, are to abstain from sexual intimacy and are to seek the transforming power of God for the living of their lives and the ordering of relationships and the counsel and support of the Church.
Those of heterosexual inclination who are strongly attracted to persons of the opposite sex must also abstain from sexual intercourse outside of marriage and seek the transforming power of God for the living of their lives and the ordering of relationships as well as seek the comfort, support, and moral counsel of the Church.
This Church rejects the blessing of same-sex unions as contrary to God's will in creation, to His institution of marriage, and as prohibited by Holy Scripture. The Church cannot pronounce God's blessing on that which He prohibits and will not bless.