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Closed communion
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Closed communion is the practice of restricting the serving of the elements of Holy Communion (also called Eucharist, The Lord's Supper) to those who are members in good standing of a particular church, denomination, sect, or congregation. Though the meaning of the term varies slightly in different Christian theological traditions, it generally means that a church or denomination limits participation either to members of their own church, members of their own denomination, or members of some specific class (e.g., baptized members of evangelical churches). See also intercommunion.
A closed-communion church is one that (perhaps with exceptions in unusual circumstances) excludes non-members from receiving communion. This is the practice of all churches dating from before the Protestant Reformation and also of some Protestant church such as some Lutherans and Baptists. Non ELCA Lutherans in the U.S. require catechetical instruction for all people, even members from other Lutheran Churches, before receiving the Eucharist while some Baptist churches require part membership while others even require full membership before participating in the communion service.
Churches which practice open communion allow all Christians to partake in the Lord's Supper, with membership in a particular Christian community not required to receive bread and wine, in contrast to pre-Reformation churches, which hold that what is received in their celebrations ceases to be bread and wine.
Contents
[hide]
1 Practice
1.1 Catholic Church
1.2 Lutheranism
1.3 Eastern Orthodox Church
1.4 Baptists
1.5 Other groups
1.6 Latter Day Saints
2 "Close Communion"
3 Supporting belief
4 Fenced table
5 Communion tokens
6 See also
7 References
8 External links
8.1 Lutheran perspective
8.2 Apostolic Christian Church perspective
8.3 Eastern Orthodox perspective
8.4 Baptist perspective
8.5 Anabaptist perspective
8.6 Reformed perspective
8.7 Roman Catholic perspective
Practice[edit]
Catholic Church[edit]
The Catholic Church (including all its component particular Churches, whether Latin or Eastern) practices closed communion. However, provided that "necessity requires it or true spiritual advantage suggests it" and that the danger of error or indifferentism is avoided, canon 844 of the 1983 Code of Canon Law of the Latin Church and the parallel canon 671 of the Code of Canons of the Eastern Churches allow, in particular exceptional circumstances that are regulated by the diocesan bishop or conference of bishops, members who cannot approach a Catholic minister to receive the Eucharist from ministers of churches that have a valid Eucharist.[1] It also permits properly disposed members of the Eastern churches and of churches judged to be in the same situation with regard to the sacraments to receive the Eucharist from Catholic ministers, if they seek it of their own accord.[2] The Directory for the Application of Principles and Norms on Ecumenism warns that "due consideration should be given to the discipline of the Eastern Churches for their own faithful and any suggestion of proselytism should be avoided."[3] Recognizing that "that everyone in a marriage that binds denominations," the Catholic Church in Germany has produced a pastoral handout allowing Lutheran and Reformed spouses of Roman Catholics to receive Communion from Roman Catholic ministers in certain cases, 'provided they “affirm the Catholic faith in the Eucharist.”'[4][5][6][7]
Other Western Christians are limited by stricter conditions. Those who do personally share Catholic belief in the Eucharist (as the body and blood of the risen Christ, accompanied by his soul and divinity, under the appearances of bread and wine) are permitted to receive the sacrament when there is danger of death or, in the judgement of the diocesan bishop or of the episcopal conference, some other grave necessity urges it and on condition that "the person be unable to have recourse for the sacrament to a minister of his or her own Church or ecclesial Community, ask for the sacrament of his or her own initiative, manifest Catholic faith in the sacrament and be properly disposed".[8][9]
The Catholic Church does not practise open communion, holding that reception of Holy Communion is reserved for those who are baptized.[10] In general it permits access to its Eucharistic communion only to those who share its oneness in faith, worship and ecclesial life.[11] For the same reasons, it also recognizes that in certain circumstances, by way of exception, and under certain conditions, access to these sacraments may be permitted for Christians of other Churches and ecclesial Communities. Thus it permits Eastern Christians who are not in full communion with the Catholic Church (Eastern Orthodox Church, Oriental Orthodoxy and Assyrian Church of the East) to receive Communion from Catholic ministers, if they request it of their own accord and are properly disposed, and it applies the same rule also to some Western Churches that the Holy See judges to be in a situation similar to that of Eastern Christians with regard to the sacraments;[12] however, Eastern Orthodox Churches do not reciprocate this and forbid Eastern Orthodox Christians from receiving Communion in Roman Catholic churches.[13] For other baptized Christians (Anglicans and other Protestants) the conditions are more severe. Only in danger of death or if, in the judgement of the local bishop, there is a grave and pressing need, may members of these Churches who cannot approach a minister of their own Church be admitted to receive the Eucharist, if they spontaneously ask for it, demonstrate that they have the catholic faith in the Eucharist, and are properly disposed.[14] Exceptions do occur, however.[15] Notably, Pope John Paul II gave Holy Communion to Brother Roger, a Reformed pastor and founder of the Taizé Community, several times; in addition Cardinal Ratzinger (later Pope Benedict XVI) also gave Brother Roger the Eucharist.[16][17][18] Moreover, after Brother Roger's death, at the Mass celebrated for him in France, "communion wafers were given to the faithful indiscriminately, regardless of denomination".[19]
The Catholic Church distinguishes between Churches whose celebration of the Eucharist, as well as holy orders, it recognizes as valid and those of other Christian communities.[20] In the case that it is impossible to approach a Catholic minister, that it is a case of real need or spiritual benefit,and that the danger of error or indifferentism is avoided, the Catholic Church permits its faithful to receive Communion in Orthodox Churches,[21] although Orthodox Churches do not honour this and only permit Orthodox Christians to receive Communion in Orthodox Churches.[13] The Catholic Church does not ordinarily allow a Catholic to receive communion in a Protestant church, since it does not consider Protestant ministers to be priests ordained by bishops in a line of valid succession from the apostles, although Lutherans, Moravians, and Anglicans teach that they ordain their clergy in lines of apostolic succession.[22] It applies this rule also to the Anglican Communion, pursuant to Apostolicae curae, a position that the Church of England disputed in Saepius officio.
Lutheranism[edit]
Celebration of the Holy Eucharist in a parish of the Lutheran Church–Missouri Synod, with communicants kneeling at the chancel rails to receive the body of Christ.
Confessional Lutheran churches, including the Lutheran Church–Missouri Synod and the Wisconsin Evangelical Lutheran Synod, practice closed communion and require catechetical instruction for all people before receiving the Eucharist.[23][24][25][26][27] Failing to do so is condemned by these Lutherans as the sin of unionism.[28] This teaching comes[29] from 1 Corinthians 10:16-17 which says, "Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? Because there is one loaf, we, who are many, are one body, for we all share the one loaf" and Paul's teaching of fellowship in 1 Corinthians 1:10, "I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought." These Lutherans also take seriously God's threat in 1 Corinthians 11:27,29 that "Whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of this cup. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself." Therefore, the belief is that, inviting those forward who have not been first instructed would be unloving on the church's part, because they would be inviting people forward to sin.[30] This is described as akin to letting someone drink poison without stopping him.[31]
The Evangelical Lutheran Church in America (ELCA), the largest Lutheran Church in America, however, does not practice closed communion, but rather "eucharistic hospitality."[32] In terms of guests receiving the Sacrament, according to this practice, the burden of decision of admittance to the Sacrament is not on the host congregation, but on its guests. The invitation to the Sacrament is extended to "all baptized persons," along with "a brief written or oral statement in worship which teaches Christ's presence in the sacrament." In terms of members receiving the Sacrament, reception of the Sacrament is always to include "continuing catechesis [which] include[s] instruction for Holy Communion," but this is not a prerequisite for first communion, and even infants may be permitted to receive the Sacrament at or after the service of their baptism.[32][33]
Eastern Orthodox Church[edit]
The Eastern Orthodox Church, comprising 14 or 15 autocephalous Orthodox hierarchical churches, is even more strictly a closed-communion Church. Thus, a member of the Russian Orthodox Church attending the Divine Liturgy in a Greek Orthodox Church will be allowed to receive communion and vice versa but, although Protestants, non-Trinitarian Christians, or Catholics may otherwise fully participate in an Orthodox Divine Liturgy, they will be excluded from communion. In the strictest sense, non-Orthodox may be present at the Divine Liturgy only up to the exclamation "The doors! The doors!" and ought to leave the church after that. However, this attitude has been relaxed in most Orthodox churches; a non-communicant may stay and participate in the Divine Liturgy but may not partake of the Eucharist.[34] Thus, while in certain circumstances the Catholic Church allows its faithful who cannot approach a Catholic minister to receive the Eucharist from an Eastern Orthodox priest, the Eastern Orthodox Church does not admit them to receive the Eucharist from its ministers. At the very end of the Divine Liturgy, all people come up to receive a little piece of bread, called antidoron, which is blessed but not consecrated, being taken from the same loaf as the bread used in the consecration. Non-Orthodox present at the Liturgy are not only permitted but even encouraged to receive the blessed bread as an expression of Christian fellowship and love.
Baptists[edit]
Some Baptists and all American_Baptist_Association practice closed communion even more strictly than the Catholic Church, Lutheran Church and the Eastern Orthodox Church. They restrict communion (or the Lord's Supper) to members of the local church observing the ordinance. So thus, members from other churches, even members of other local churches of the same Baptist group are excluded from participating in the communion. The Strict Baptists in the United Kingdom derive their name from this practice. In the United States, it is usually, but not exclusively, associated with Landmark ecclesiology. For a similar practice by some others, see "Close Communion", below.
The closed communion practiced by Primitive Baptists admits participation by Primitive Baptists who do not belong to the local church.[35]
Other groups[edit]
The Orthodox Presbyterian Church, the Reformed Presbyterian Church, the American Presbyterian Church [36] the Reformed Seventh-day Adventist Church, Exclusive Brethren, the Apostolic Christian Church, the Church of the Brethren, Mennonites, Amish, some Anglicans, the Church of God in Christ, the Church of God of Prophecy, and some other churches in the Reformed tradition such as Calvinists also practice closed communion. Jehovah's Witnesses hold that only the 144,000 should receive communion. Other nontrinitarian Christians that practice closed communion include the Church of God (Seventh Day), Christadelphians, and Oneness Pentecostals such as the True Jesus Church.[37]
Churches of Christ, though doctrinally holding to a closed communion view, in practice do not prohibit visitors from taking communion, on the view that per 1 Corinthians 11:28 the visitor must "examine himself" and decide to partake or decline (i.e. it is not for the minister, elders/deacons, or members to decide who may or may not partake); thus, it is more a form of open communion.
Latter Day Saints[edit]
The Church of Jesus Christ of Latter-day Saints (LDS Church) practices closed communion, but does not take any measures to prevent others from participating [1]. The Community of Christ (formerly the Reorganized Church of Jesus Christ of Latter Day Saints) practices open communion.
"Close Communion"[edit]
Franz Pieper, June 27, 1852 - June 3, 1931
Among the modern descendants of the Anabaptists, the Amish, Old Order Mennonites and Conservative Mennonites all practice what they term close communion, restricting communion to members of a local congregation only.
The term close communion normally means the same thing as closed communion. However, some make a distinction, so the terms can be a source of confusion.
The most prominent distinction (which in some circles may be called "cracked communion") is one where a member of a congregation holding the "same faith and practice" as the hosting congregation (generally meaning being a member of a congregation in the same or a similar denomination) may participate in the service, but a member of another denomination may not.
For example, a Southern Baptist congregation practicing close communion:
might allow a member of another Southern Baptist congregation to participate, on the premise that both congregations are of the "same faith and practice" as they are both in the same denomination, and
might also allow a member of an Independent Baptist congregation to participate; though the congregations are of different denominations the differences between them are mainly in the area of church organization and not in doctrinal issues, thus falling under the "same faith and practice" rule, but
would thus exclude a Lutheran or Catholic, on the basis that Baptists and Catholics are not of the "same faith and practice".[38]
The Reformed Presbyterian Church of Australia allows communion to those who can assent to the first three terms of its church covenants, and discuss this with the elders ahead of time. They don't appear to distinguish the term "close communion" from "closed communion", though.[original research?]
The earliest use of close communion comes from a mistranslation of the Lutheran theologian Franz August Otto Pieper's Christian Dogmatics. The term has since spread, although both the first edition and later translations corrected the error to "closed communion." [39]
Supporting belief[edit]
Complex reasons underlie the belief. In 1 Corinthians 10, it is written: "The chalice of benediction which we bless, is it not the communion of the blood of Christ? And the bread which we break, is it not the partaking of the body of the Lord? For we, being many, are one bread, one body: all that partake of one bread." Since all Christians are now no longer of a unity that would allow common celebration of the Eucharist between them all, the bread being a visible sign of union, communion is not taken together between separated Churches and communities. Additionally as described in 1Co 11:29: "For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body." It is deemed better to prevent outsiders from taking communion than to risk them taking communion "unworthily". Catholics thus see the communion as sinful for those who do not recognise the Real Presence or who are otherwise 'unworthy', i.e. who are not in the 'right place' to accept the Eucharist (free of mortal sin). Christian communities that keep close communion often also have accountability within those members that partake of the communion, so that they do not run afoul of this problem. Such communities will also delay taking communion until the members (the church body) can take communion in Christian unity, as required by 1Co 11:33 "Wherefore, my brethren, when ye come together to eat, tarry one for another."
Justin Martyr indicated that the second-century Christian Church had three requirements for sharing in the Eucharist: identity of belief, Christian baptism, and moral life. "No one may share in the eucharist except those who believe in the truth of our teachings and have been washed in the bath which confers forgiveness of sins and rebirth, and who live according to Christ's commands" (First Apology, 66).
Corporate responsibility is another argument often used in favour of closed communion. The Heidelberg Catechism, for example, says that those who "by confession and life, declare themselves unbelieving and ungodly" are not to be admitted to the Lord's Supper, for then "the covenant of God would be profaned, and his wrath kindled against the whole congregation." Church leaders are obliged to do all they can to ensure that this does not happen, and hence "exclude such persons... till they show amendment of life," (Q & A 82).
Fenced table[edit]
In Protestant theology, a fenced table is a communion table which is open only to accredited members of the Christian community. Fencing the table is thus the opposite of open communion, where the invitation to the sacrament is extended to "all who love the Lord" and members of any denomination are welcome at their own discretion.
The phrase goes back to early Scottish Calvinism, where the communion table literally had a fence around it, with a gate at each end. The members of the congregation were allowed to pass the gate on showing their communion token, a specially minted coin which served as an admission ticket and was given only to those who were in good standing with the local congregation and could pass a test of the catechism. Examples of this kind of church furnishing are still to be seen in a very few highland churches.
A communion token from South Leith Parish Church
The phrase "fencing the table" is also used metaphorically for other kinds of group demarcation and restrictive practices.
Communion tokens[edit]
Main article: Communion token
Many Scottish Protestant churches used to give tokens to members passing a religious test prior to the day of communion, then required the token for entry. Some US and other churches also used communion tokens.
See also[edit]
Open communion
Sister Churches (ecclesiology)
References[edit]
Jump up ^ Code of Canon Law, canon 844 §2 Archived December 21, 2015, at the Wayback Machine.
Jump up ^ Code of Canon Law, canon 844 §3 Archived December 21, 2015, at the Wayback Machine.
Jump up ^ Directory for the Application of Principles and Norms on Ecumenism, 125
Jump up ^ Wimmer, Anian Christoph (22 February 2018). "German bishops discuss intercommunion of Lutheran, Catholic spouses". Crux. Retrieved 6 April 2018.
Jump up ^ "German bishops discuss intercommunion of Lutheran, Catholic spouses". Catholic News Agency. 22 February 2018. Retrieved 6 April 2018.
Jump up ^ "German bishops allow Protestant spouses to partake in communion". La Croix. 26 February 2018. Retrieved 6 April 2018.
Jump up ^ "A hopeful step for Lutheran-Catholic couples". The Lutheran World Federation. 23 February 2018. Retrieved 6 April 2018.
Jump up ^ Directory for the Application of Principles and Norms on Ecumenism, 131
Jump up ^ Code of Canon Law, canon 844 §4 Archived December 21, 2015, at the Wayback Machine.
Jump up ^ Code of Canon Law, canon 842 §1 and Code of Canons of the Eastern Churches, canon 675 §2
Jump up ^ Code of Canon Law, canon 844 §1 and Code of Canons of the Eastern Churches, canon 671 §1
Jump up ^ Code of Canon Law, canon 844 §3 and Code of Canons of the Eastern Churches, canon 671 §3
^ Jump up to: a b John Breck (1996). "Why Not "Open Communion"?". Orthodox Church in America. Retrieved 8 April 2018. On the other hand, the Orthodox Churches, united above all by their Eucharistic faith and practice, accept to communion only baptized Orthodox Christians, and then, theoretically, only when they have prepared themselves by prayer, by appropriate fasting, and—in most traditions—by confession of sins. In addition, Orthodox bishops and other teachers make clear to their faithful that they can only properly receive communion from a canonically ordained priest or bishop within the context of the traditional Orthodox Divine Liturgy (which includes communion taken to the sick).
Jump up ^ Code of Canon Law, canon 844 §4 and Code of Canons of the Eastern Churches, canon 671 §4
Jump up ^ Packman, Andrew. "Table Manners: Unexpected Grace at Communion". The Christian Century. Retrieved 25 June 2012.
Jump up ^ Ivereigh, Austen (26 August 2008). "Brother Roger of Taize -- Catholic, Protestant, what?". America Magazine. Retrieved 24 July 2015. Brother Roger also received communion several times from the hands of Pope John Paul II, who had become friends with him from the days of the Second Vatican Council and who was well acquainted with his personal journey with respect to the Catholic Church. In this sense, there was nothing secret or hidden in the attitude of the Catholic Church, neither at Taizé or in Rome. During the funeral of Pope John Paul II, Cardinal Ratzinger only repeated what had already been done before him in Saint Peter’s Basilica, at the time of the late Pope.
Jump up ^ The Catholic World Report, Volume 15. Ignatius Press. 2005. During the funeral for Pope John Paul II, Brother Roger himself received Communion directly from then-Cardinal Ratzinger.
Jump up ^ John L. Allen Jr. (11 August 2010). "Another tribute for Taizé from the Vatican". National Catholic Reporter. Retrieved 24 July 2015. Brother Roger received communion several times from the hands of Pope John Paul II, who had become friends with him from the days of the Second Vatican Council, and who was well acquainted with his personal journey with respect to the Catholic Church.
Jump up ^ Tagliabue, John (24 August 2005). "At His Funeral, Brother Roger Has an Ecumenical Dream Fulfilled". The New York Times. Retrieved 24 July 2015.
Jump up ^ Communion of Non-Catholics or Intercommunion
Jump up ^ Code of Canon Law, canon 844 §2 and Code of Canons of the Eastern Churches, canon 671 §2
Jump up ^ Considine, Kevin P. (2011). "Can a Catholic receive communion in a Protestant church?". U.S. Catholic. Retrieved 8 April 2018.
Jump up ^ "Close communion and membership".
Jump up ^ WELS Topical Q&A: Romans 16:17 - What Kind of Warning Is This?, Wisconsin Evangelical Lutheran Synod
Jump up ^ "Closed Communion" @ www.lcms.org. Retrieved 2010-01-17.[dead link]
Jump up ^ Understanding Closed Communion, stating "Therefore, our Congregation and our Denomination practices what is called ‘close or closed Communion’, meaning that before you take Communion at our Churches, we ask you to take a Communion Class first to properly learn what Communion is all about.", by Archive.org
Jump up ^ Holy Communion - A Guide for Visitors
Jump up ^ Christian Encyclopedia: Unionism. Retrieved 2014-06-21.
Jump up ^ "Need help explaining simply to Catholic the closed communion". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 28 September 2009. Retrieved 25 July 2015.
Jump up ^ "Communion - Both "close" and "closed"". Forward in Christ. Wisconsin Evangelical Lutheran Synod. Archived from the original on 6 April 2012. Retrieved 29 Jan 2015.
Jump up ^ "Fellowship and Worship principles". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Retrieved 29 Jan 2015.
^ Jump up to: a b Use of the Means of Grace: A Statement on the Practice of Word and Sacrament, ELCA, 1997).
Jump up ^ At what age do ELCA congregations allow members their first Communion?. Retrieved 2010-01-17.
Jump up ^ Timothy Ware, "The Orthodox Church" 1963.
Jump up ^ http://marchtozion.com/church/134-why-primitive-baptists-practice-closed-communion
Jump up ^ http://www.americanpresbyterianchurch.org/apc-distinctives-3/close-communion-by-r-j-george/
Jump up ^ http://www.cerm.info/bible_studies/Apologetics/Oneness_pentecostalism.htm
Jump up ^ Finn, Nathan (September 2006). "Baptism as a Prerequisite to the Lord's Supper" (PDF). The Center for Theological Research. p. 10. Archived from the original (PDF) on 2012-10-04.
Jump up ^ Text from Minister to Minister, Sept. 1997 - Gerald Kieschnick, President Texas District Archived 2007-02-06 at the Wayback Machine.
External links[edit]
Lutheran perspective[edit]
A closer look at close communion - Confessional Lutheran perspective
Close Communion: Its Basis and Practice, a Confessional Lutheran view, by Wisconsin Lutheran Seminary Library
What about Fellowship Official Lutheran Church - Missouri Synod statement regarding closed/close communion
The Biblical Practice of Closed Communion (PDF) - a Lutheran church-Missouri Synod view
Apostolic Christian Church perspective[edit]
Closed Communion
Eastern Orthodox perspective[edit]
Ecclesiology and Communion
Baptist perspective[edit]
The Case for Closed Communion
Covenant Communion - a variation of the Closed Communion emphasis
Anabaptist perspective[edit]
The Lord's Supper
Reformed perspective[edit]
Close Communion - American Presbyterian view
Terms of Communion - Reformed Presbyterian / Associate Presbyterian / United Presbyterian views
Roman Catholic perspective[edit]
Why does the Catholic Church have a closed Communion? and Who can receive Communion?
Relative part of the Roman Catholic Directory for the Application of Principles and Norms on Ecumenism
Christianity portal
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text:
List of All England Men's Singles champions
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Below is the list of the winners at the All England Open Badminton Championships. Between 1915-1919 the All England was cancelled because of World War I. Between 1940-1946 the All England was cancelled because of World War II.
Year
Champion
Runner-up
Score
1900 Sydney Howard Smith D. Oakes
1901 H. W. Davies Ralph George Watling
1902 Ralph Watling E. Young
1903 Ralph Watling Henry Norman Marrett
1904 Henry Norman Marrett George Alan Thomas
1905 Henry Norman Marrett Ralph George Watling 15-6, 15-2
1906 Norman Wood Henry Norman Marrett 15-8, 18-13
1907 Norman Wood Frank Chesterton
1908 Henry Norman Marrett Arthur M. Cave 12-15, 18-14, 15-9
1909 Frank Chesterton Henry Norman Marrett 15-8, 8-15, 15-10
1910 Frank Chesterton Henry Norman Marrett 15-4, 15-10
1911 Guy A. Sautter J. H. Colin Prior 15-6, 15-11
1912 Frank Chesterton Guy A. Sautter 15-10, 15-13
1913 Guy A. Sautter Frank Chesterton 15-7, 15-8
1914 Guy A. Sautter Frank Chesterton 15-4, 15-10
1915
1919 No competition
1920 George Alan Thomas W. M. Swinden 15-9, 14-17, 15-5
1921 George Alan Thomas Frank Hodge 15-7, 8-15, 15-3
1922 George Alan Thomas Frank Hodge 15-14, 15-5
1923 George Alan Thomas Herbert Uber 15-10, 15-10
1924 Gordon 'Curly' Mack George Alan Thomas 17-15, 9-15, 15–6
1925 Frank Devlin Frank Hodge 11-15, 15-7, 18-15
1926 Frank Devlin Albert Harbot 7-15, 15-5, 15-6
1927 Frank Devlin Albert Harbot 15-3, 15-7
1928 Frank Devlin Albert Harbot 15-10, 15-6
1929 Frank Devlin Donald C. Hume 15-4, 15-1
1930 Donald C. Hume Alan Titherley 15-12, 15-12
1931 Frank Devlin T. P. Dick 3-15, 15-10, 15-3
1932 Ralph C.F. Nichols Raymond White 5-15, 15-11, 18–16
1933 Raymond White Donald C. Hume
1934 Ralph C.F. Nichols T. P. Dick 15-11, 15-8
1935 Raymond White Ralph C. F. Nichols 15-10, 15-7
1936 Ralph C.F. Nichols Raymond White 18–16, 17–18, 15–10
1937 Ralph C.F. Nichols T. P. Dick 15-8, 15-7
1938 Ralph C.F. Nichols Jesper Bie 15-4, 15-5
1939 Tage Madsen Ralph C. F. Nichols 10–15, 18–13, 15–7
1940
1946 No competition
1947 Conny Jepsen Prakash Nath 15-7, 15-11
1948 Jørn Skaarup Poul Holm 15–3, 15–13
1949 Dave G. Freeman Ooi Teik Hock 15–1, 15–6
1950 Wong Peng Soon Poul Holm 15–7, 15–10
1951 Wong Peng Soon Ong Poh Lim 15–18, 18–14, 15–7
1952 Wong Peng Soon Eddy B. Choong 15–11, 18–13
1953 Eddy B. Choong Heah Hock Aun 15–4, 15–4
1954 Eddy B. Choong Donald Smythe 15–5, 15–6
1955 Wong Peng Soon Eddy B. Choong 15–7, 14–17, 15–10
1956 Eddy B. Choong Finn Kobberø 11–15, 15–3, 15–11
1957 Eddy B. Choong Erland Kops 15–9, 15–3
1958 Erland Kops Finn Kobberø 15–10, 8–15, 15–8
1959 Tan Joe Hok Ferry Sonneville 15–8, 10–15, 15–3
1960 Erland Kops Charoen Wattanasin 15–11, 11–15, 15–6
1961 Erland Kops Finn Kobberø 15–10, 15–6
1962 Erland Kops Charoen Wattanasin 15–10, 15–5
1963 Erland Kops Channarong Ratanaseangsuang 15–7, 15–7
1964 Knud Aage Nielsen Henning Borch 8–15, 17–14, 15–4
1965 Erland Kops Tan Aik Huang 15–13, 15–12
1966 Tan Aik Huang Masao Akiyama 15–7, 15–4
1967 Erland Kops Tan Aik Huang 15–12, 15–10
1968 Rudy Hartono Tan Aik Huang 15–12, 15–9
1969 Rudy Hartono Darmadi 15–1, 15–3
1970 Rudy Hartono Svend Pri 15-7, 15-1
1971 Rudy Hartono Muljadi 15-1, 15-5
1972 Rudy Hartono Svend Pri 15-9, 15-4
1973 Rudy Hartono Christian Hadinata 15–4, 15–2
1974 Rudy Hartono Punch Gunalan 8–15, 15–9, 15–10
1975 Svend Pri Rudy Hartono 15–11, 17–14
1976 Rudy Hartono Liem Swie King 15-7, 15-6
1977 Flemming Delfs Liem Swie King 15-18, 15-11, 15-8
1978 Liem Swie King Rudy Hartono 15-10, 15-3
1979 Liem Swie King Flemming Delfs 15-7, 15-8
1980 Prakash Padukone Liem Swie King 15-3, 15-10
1981 Liem Swie King Prakash Padukone 11-15, 15-4, 15-6
1982 Morten Frost Luan Jin 11-15, 15-2, 15-7
1983 Luan Jin Morten Frost 15-2, 13-15, 15-4
1984 Morten Frost Liem Swie King 9-15, 15-10, 15-10
1985 Zhao Jianhua Morten Frost 6-15, 15-10, 18-15
1986 Morten Frost Misbun Sidek 15-2, 15-8
1987 Morten Frost Icuk Sugiarto 15-10, 15-0
1988 Ib Frederiksen Morten Frost 8-15, 15-7, 15-10
1989 Yang Yang Morten Frost 15-6, 15-7
1990 Zhao Jianhua Joko Suprianto 15-4, 15-1
1991 Ardy Wiranata Foo Kok Keong 15-12, 15-10
1992 Liu Jun Zhao Jianhua 15-13, 15-13
1993 Heryanto Arbi Joko Suprianto 15-7, 4-15, 15-11
1994 Heryanto Arbi Ardy Wiranata 15-12, 17-14
1995 Poul-Erik Høyer Larsen Heryanto Arbi 17-16, 15-6
1996 Poul-Erik Høyer Larsen Rashid Sidek 15-7, 15-6
1997 Dong Jiong Sun Jun 15-9, 15-5
1998 Sun Jun Ong Ewe Hock 15-1, 15-7
1999 Peter Gade Taufik Hidayat 15-11, 7-15, 15-10
2000 Xia Xuanze Taufik Hidayat 15-6, 15-13
2001 Pullela Gopichand Chen Hong 15-12, 15-6
2002 Chen Hong Budi Santoso 7-4, 7-5, 7-1
2003 Muhammad Hafiz Hashim Chen Hong 17-14, 15-10
2004 Lin Dan Peter Gade 9-15, 15-5, 15-8
2005 Chen Hong Lin Dan 8-15, 15-5, 15-2
2006 Lin Dan Lee Hyun-il 15-7, 15-7
2007 Lin Dan Chen Yu 21-13, 21-12
2008 Chen Jin Lin Dan 22-20, 25-23
2009 Lin Dan Lee Chong Wei 21-19, 21-12
2010 Lee Chong Wei Kenichi Tago 21-19, 21-19
2011 Lee Chong Wei Lin Dan 21-17, 21-17
2012 Lin Dan Lee Chong Wei 21-19, 6-2
2013 Chen Long Lee Chong Wei 21-17, 21-18
2014 Lee Chong Wei Chen Long 21-13, 21-18
2015 Chen Long Jan O Jorgensen 15–21, 21–17, 21–15
2016 Lin Dan Tian Houwei 21-9, 21-10
2017 Lee Chong Wei Shi Yuqi 21-12, 21-10
2018 Shi Yuqi Lin Dan 21-19, 16-21, 21-9
Contents
1 Number of titles by country
2 List of badminton players with most titles
3 Trivia
4 References
Number of titles by country[edit]
Rank
Country
No. of Titles
First title
Last title
First champion
Last champion
1 England 27 1900 1938 Sydney Howard Smith Ralph C.F. Nichols
2 Denmark
China 20 1939
1983 1999
2018 Tage Madsen
Luan Jin Peter Gade
Shi Yuqi
4 Indonesia 15 1959 1994 Tan Joe Hok Heryanto Arbi
5 Malaysia 14 1950 2017 Wong Peng Soon Lee Chong Wei
6 Ireland 7 1924 1931 Gordon 'Curly' Mack Frank Devlin
7 India 2 1980 2001 Prakash Padukone Pullela Gopichand
8 Sweden
United States 1 1947
1949 1947
1949 Conny Jepsen
Dave G. Freeman Conny Jepsen
Dave G. Freeman
List of badminton players with most titles[edit]
Bold indicates active players.
Rank
Name
Country
No. of Titles
First title
Last title
1 Rudy Hartono Indonesia 8 1968 1976
2 Erland Kops Denmark 7 1958 1967
3 Frank Devlin
Lin Dan Ireland
China 6 1925
2004 1931
2016
5 Ralph C.F. Nichols England 5 1932 1938
6 George Alan Thomas
Wong Peng Soon
Eddy B. Choong
Morten Frost
Lee Chong Wei England
Malaysia
Malaysia
Denmark
Malaysia 4 1920
1950
1953
1982
2010 1923
1955
1957
1987
2017
11 Henry Norman Marrett
Frank Chesterton
Guy A. Sautter
Liem Swie King England
England
England
Indonesia 3 1904
1909
1911
1978 1908
1912
1914
1981
15 Ralph Watling
Norman Wood
Raymond White
Zhao Jianhua
Heryanto Arbi
Poul-Erik Høyer Larsen
Chen Hong
Chen Long England
England
England
China
Indonesia
Denmark
China
China 2 1902
1906
1933
1985
1993
1995
2002
2013 1903
1907
1935
1990
1994
1996
2005
2015
Trivia[edit]
In 1913 & 1914 Guy Sautter competed under the alias of U.N.Lappin and in 1920 George Thomas played under the alias of George Allen.
Between 2003 & 2018 either or both Lin Dan and Lee Chong Wei have contested the final with the exception of the final in 2015, which saw Lin eliminated in the semi-finals and Lee unable to compete due to a doping ban.[1][2]
References[edit]
All England Champions 1899-2007
BadmintonEngland.co.uk
badmintoneurope.com
Pat Davis: The Encyclopaedia of Badminton. Robert Hale, London, 1987, ISBN 0-7090-2796-6
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Men's Singles – Women's Singles – Men's Doubles – Women's Doubles – Mixed Doubles
Jump up ^ "Lin loses for 1st time to Chen in All-England Open semis". China Daily. 8 March 2015. Retrieved 28 October 2018.
Jump up ^ "Badminton player Lee Chong Wei given backdated eight-month doping ban". The Guardian. 27 April 2015. Retrieved 28 October 2018.
Retrieved from "https://en.wikipedia.org/w/index.php?title=List_of_All_England_Men%27s_Singles_champions&oldid=866110160"
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