This section of the report explains and then identifies the changes to the canons required to introduce formularies for the new blessings for those who have entered a civil marriage.

Title G Canon III is the existing canon “of Marriage”.  There are two changes proposed: amendments to the existing provisions of the canon, which becomes Part A, Marriage, and the addition of a set of provisions relating to the blessing of existing marriages in a new Part B, of Civil Marriages.

The amendments to the existing canon are limited.  The first change is a simplification, rather than a substantive change.  Currently, the canon contains (in Schedule I) a list of “forbidden marriages” which are also contained in the Marriage Act 1955, and there is a prohibition on conducting a “forbidden marriage” under that Act.  It is proposed the canon be simplified to prohibit marriages that are not permitted under state law, rather than retaining a separate obligation for priests and bishops to check that any marriage is not a “forbidden” one.  The current Schedule I would be deleted, the current Schedule II would be renamed as Schedule I, and the following amendment adopted:

Part A Clause 1.2 has added '... and may not marry any couple where that marriage is prohibited by the laws of the State.'

And the current Clause 1.5, referencing the forbidden marriages in the current Schedule I, is deleted, and subsequent clause is renumbered.

The second amendment would result from the addition of the new provisions.  Clause 2.10 of Title G Canon III presently allows for the blessing of civil marriages.  This clause would be deleted as it would be (in substance) replaced by new provisions contained in Part B of the Canon, supported by a schedule setting out a summary of the Church’s teaching on life-long covenantal relationships. 

The Executive Summary at section 2 referred to proposed restrictions on conducting rites of blessing.  This refers to Canon III, Part B which provides at clause 1.1 that a blessing of a civil marriage is possible where the General Synod/ Te Hīnota Whānui has authorised a service, and the synod of the Diocese / Amorangi in which the minister holds a licence has done so as well.  The group recommends that services be strictly in accordance with this canon. At clause 3.3 it is required that a visiting minister consult appropriate authorities before conducting a service.  Also expressed is the doctrine that no minister may be compelled to officiate at a service where their conscience prevents them from doing so.

This report sets out the proposed new Title G Canon III in its entirety.

SCHEDULE I

The following are the major relevant excerpted sections from the Formularies to be read in conjunction with the Canon, clause 1.3. The teaching enshrined in the Formularies is further enlarged by considering the whole of the service to be used at any specific wedding.

1. Marriage is intended by God to be a creative relationship - God’s blessing enables husband and wife to love and support each other in good times and bad. For Christians, marriage is also an invitation to share life together in the spirit of Jesus Christ. It is based upon a solemn, public and life-long covenant between a man and a woman, made and celebrated in the presence of God and before a priest and congregation. (A New Zealand Prayer Book - He Karakia Mihinare o Aotearoa, p. 779)
2. Marriage is a gift of God our Creator, whose intention is that husband and wife should be united in heart, body and mind. In their union they fulfil their love for each other. Marriage is given to provide the stability necessary for family life, so that children may be cared for lovingly and grow to full maturity. Marriage is a way of life to be upheld and honoured. No one should enter into it lightly. It involves a serious and life-long commitment to each other’s good in a union of strength, sympathy and delight. (A New Zealand Prayer Book - He Karakia Mihinare o Aotearoa, p. 780)
3. Praying is an outlook, a sustained energy, which creates a marriage and makes love and forgiveness life-long. Eternal love never fails; our love needs to forgive and be forgiven. As we pray and forgive we minister reconciliation. Those who marry are God’s ministers to each other of reconciliation and change. As they grow together, wife and husband foster one another’s strengths, they provide each other with reassurance and love needed to overcome their weaknesses. From this beginning God draws them now to a completely new life. They become awake to each other, aware of each other, sensitive to each other’s needs. (A New Zealand Prayer Book - He Karakia Mihinare o Aotearoa, p. 785f.)
4. Marriage is the promise of hope between a man and a woman who love each other, who trust that love, and who wish to share the future together. It enables two separate people to share their desires, longings, dreams and memories, and to help each other through their uncertainties. It provides the encouragement to risk more and thus to gain more. In marriage, husband and wife belong together, providing mutual support and a stability in which their children may grow. (A New Zealand Prayer Book - He Karakia Mihinare o Aotearoa, p. 790)
5. Marriage involves caring and giving. It involves learning to share one’s life with another person, forgiving as Christ forgives; enjoying the love and meaning which can be found together. It involves facing together whatever adversity may arise. (A New Zealand Prayer Book - He Karakia Mihinare o Aotearoa, p. 790)
6. [Marriage is to be entered into in the fear of God], duly considering the causes for which Matrimony was ordained.

First, It was ordained for the increase of mankind according to the will of God, and that children might be brought up in the fear and nurture of the Lord, and to the praise of his holy Name.

Secondly, It was ordained in order that the natural instincts and affections, implanted by God, should be hallowed and directed aright; that those who are called by God to this holy estate, should continue therein in pureness of living.

Thirdly, It was ordained for the mutual society, help, and comfort, that the one ought to have of the other, both in prosperity and in adversity. (Book of Common Prayer, 1928).