Creating a rule of life
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Saskatoon has new ecumenical officer
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Primate had busy time while in Sask.
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Coverage of 50th provincial synod
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el eb ra 19 tin 72 g to 50 20 ye 22 ar s
Saskatchewan anglican
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The newspaper of the Dioceses of Saskatchewan, Saskatoon and Qu’Appelle • A Section of the Anglican Journal • June 2022
Putting Jesus first helps us deal with life's uncertainties, archbishop says By Jason G. Antonio PRINCE ALBERT — It was an “extraordinary weekend” of learning and listening in a region “full of so many (historical) complexities” for the Most Rev. Justin Welby, as the Archbishop of Canterbury acknowledged how grateful he was to hear the stories of residential school survivors. Welby reflected on his time in Saskatchewan while giving the sermon at St. Alban’s Cathedral in Prince Albert on May 1. The closing service was part of the 50th Synod of the Province of Rupert’s Land, which began April 28.
A sermon from the Archbishop of Canterbury Justin Welby, the Archbishop of Canterbury, stands in the pulpit at St. Alban the Martyr Cathedral in Prince Albert on May 1 and delivers a sermon, as part of the final service of the 50th Synod of the Province of Rupert's Land. One of his messages was that while the future may seem uncertain, we should put Jesus at the centre of everything we do so that we see the world differently. Photo by Rev. Peter Coolen
Uncertain future The four Bible readings for the day all come from times of uncertainty, he explained. The Psalm talks about threats from external enemies; Malachi talks about the small, fearful remnant of Jews living in Jerusalem in the post-exile period; James speaks to a minority of Christians threatened by persecution and internal divisions; and John, “the most extraordinary of those passages,” where Jesus — on the eve of His death — speaks to his disciples who are terrified about the future. “And fear of the future, difficulty in seeing where we’re going, is part of what life is and always has been, even in the centre of Canada,” the archbishop said. “We live amidst contingency, uncertainty, (and) insecurity.”
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For the first time since 1945, war is happening in Europe, with a powerful nation threatening to use nuclear weapons, he continued. Meanwhile, the economy is “confusing” because the rich grow richer and the poor grow poorer, while the accumulation of wealth makes people more self-protective and less generous. Furthermore, many parts of the world live with political extremism and populism that grow in power. Also, climate change “is the human world’s undeclared war against the planet.” Desire for control “These uncertainties go to the heart of what it is to be human. Neurochemists … will tell you that human beings cope least well with three similar things: uncertainty, uncontrollability, and … unforeseeability,” Welby said. During a meeting in Rome, Welby met with Pope Francis and other faith leaders to discuss climate change. One thing they heard is that by 2050, the number of refugees could increase to 1.2 billion people from the present 85 million — because of climate change. This will increase tensions and make conflict more likely, also leading to more mental illness. “The Church retreats into laws, into ever-stricter rules, when it can’t cope with uncertainty. We think Continued on page 23
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The Saskatchewan Anglican
June 2022
Published by the Dioceses of Saskatchewan, Saskatoon and Qu’Appelle. Published monthly except for July and August. Whole No. 292, Vol. 50, No. 10 A Section of the Anglican Journal SUBSCRIPTIONS For change of address, undeliverable copies and subscription list updates, contact:
Indigenous Council meets for first time in several years By Mary Brown PRINCE ALBERT — Members of the Indigenous Council met for the first time in a couple of years
on April 8 and 9 at the synod office. More meetings are planned because they are in the beginning stages of a strategic plan as the
council adapts to changing times within the Church and their First Nation communities. The council members see the need to have
continued strategic planning sessions as they move towards renewal, reconciliation and sustainability. Photo by Mary Brown
A rule of life helps us avoid 'humanistic self-actualization' Why should Christians have a rule of life? What should it look like? By Rev. Dell Bornowsky
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o be honest this question has long made me feel a bit uncomfortable. I was never sure exactly what qualified as a “rule of life,” and never quite sure whether whatever good intentions I had would be deemed a proper rule of life in the estimation of my peers. Perhaps part of my hesitancy about framing and writing any formal version of a rule of life for myself is recognizing my own characteristic failure at regimentation. As much as I admire those who thrive in military and monastic orders, most of my own attempts at regiment and routine seem to fizzle after initial enthusiastic beginnings. I fear any rule of life of mine would function the way Paul refers to “the law”: primarily just confirming my failure. However, the Scriptures include many exhortations that encourage us and guide our behaviour in far more ways than merely
showing us we need forgiveness and mercy. So a rule of life is not about setting ourselves up for failure, even though we will likely fall short of whatever ideals we set for ourselves. Consider the alternatives: having no ideals, setting no goals, or having only self-centred ambitions. As Dr. Doolittle suggested, “We should decide where we are going or else when we get there we won’t know if we have arrived or not.” To paraphrase Alice’s conversation with the Cheshire Cat: “If you don’t know where you want to go it doesn’t matter which way you go to get there.” Some caution is in order here. Popular humanistic perception suggests that humans ought to attempt to be or achieve whatever they can dream or imagine or desire to become. Once God is bracketed out of polite public discourse, the only place left to discover our identity and purpose is from within ourselves. But as Christians we know that our natural human tendency is exactly the problem.
We “follow too much the devices and desires of our own hearts.” Therefore Christians will find a rule of life useful precisely because we have been called to much more than humanistic selfactualization. For followers of Jesus then, a rule of life is not about inventing destinations for ourselves out of our own desires. Our destination in the Kingdom of God is already granted to us when we accept our invitation to participate in God’s mission of redeeming the cosmos through Christ. Also, we probably don’t need more rules or ideals or practices than the Scriptures already provide. Indeed, too much goal setting and rule making and long-range planning may actually distract us from providential serendipities and “blessings in disguise” (Prov. 3:5-7; 16:9). On the other hand, discipleship does imply discipline rather than erratic self-indulgence. The Prayer Book recommendation for a rule of life includes good intentions such as
public worship, private prayer and Bible reading, Christ-likeness in our daily behaviour including boldness to speak of our faith and financial support of the worldwide church. These are simply basic for anyone who wants to be Jesus’ follower in more than name only. When attempting to measure our spiritual vitality, some of us prefer much finer gradations and more points on the compass by which we orient our lives. Others of us seem to find our way with a much more general sense of direction. Those inspired by traditional monastic rules may have more elaborate rules that connect interior piety with community responsibilities, activism, and ritual observance. Others might simply ask: are my intentions to follow Jesus consistent? Perhaps one role of a rule of life is to help us ask ourselves: which good and godly intentions do we need the Lord’s help to fulfil? Am I really following Jesus in my attitudes, actions, and character growth? How should I love and serve the Lord today?
• Your parish • e-mail: circulation @national.anglican.ca • Or send to Saskatchewan Anglican, c/o Anglican Journal, 80 Hayden Street, Toronto, Ont. M4Y 3G2 RATES $10 in Canada $17 outside Canada SUBMISSIONS There are no issues in July or August. Due date for articles for September is July 31. CONTACT INFORMATION Managing Editor: Jason Antonio SKAnglicanEditor@gmail. com 1501 College Ave Regina, Sask., S4P 1B8 Phone: 306-737-4898 Qu’Appelle: Joanne Shurvin-Martin joannesm@myaccess.ca 6927 Farrell Bay Regina, Sask., S4X 3V4 Phone: 306-775-2629 Saskatoon: Peter Coolen ptrcoolen@sasktel.net 820 Avenue I South, Saskatoon, Sask., S7M 1Z3 Phone: 306-244-0935, Saskatchewan: Mary Brown mary1949brown@gmail.com Box 25, Shellbrook, Sask., S0J 2E0 306-922-5159 Advertising agent: Angela Rush saskatchewan.anglican.ads@ gmail.com 905-630-0390 PUBLISHING DETAILS Published from 59 Roberts Place Regina, Sask., S4T 6K5
June 2022
The Saskatchewan Anglican
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The Bishop's Corner
My ongoing relationship with the church's canons By Bishop Helen Kennedy
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ithin the Anglican Church and our governance structure, there is a book or binder that contains the “canons.” The word comes from the Greek kanon which means “straight;” a rule, code, standard, or measure. In the fourth century, the First Council of Nicaea (325 AD) calls canons the disciplinary measures of the church. During my life as a person of faith, my relationship with this binder has changed a number of times. As a parishioner, it was easy for me to pass over the canons or pay cursory attention to them. They didn’t seem at all relevant to the worship of God and the ministry into which I was invited, being part of the congregation. They were just the “rulebook” or “the way we do things around here.” Sometimes they were helpful in settling an argument, or making sure correct procedures are followed. The canons came out at the annual general meeting to
ensure that our meetings were called correctly. Occasionally it felt as though some could “wield” the canons like a weapon in a meeting; this felt quite threatening and not a pastoral way to make a point or convey a meaning. So far not a great introduction or relationship with the canons. As a parish priest, these canons took on a different role; I had to be far more aware of them. I even checked them occasionally to see what the policy and procedures were to make sure the parish was running smoothly. It was also a useful tool to calm the stronger voices in the parish from taking over the church and simply running things the way that made sense to them — and at times it was they alone to whom a suggestion made sense! But in the “word and sacrament” work I was doing in
the parish, the canons were left on the shelf as a reference and guide for when things went awry — there was a reason I went into theology and not law! My ordained career continued and I became an archdeacon. Then canons did take on a much greater importance in ministry as they were brought into effect when a parish closed or as situations arose that required clear and decisive action. For example, when a parish closed, the canons had a clearly defined order of events that needed to be followed. These steps ensured that the contents and properties of the closing parish were handled reverently, timely, and equitably. As a leader in the church with more responsibility, the canons became the go-to document to help make sure that process was followed as I became more aware of legal liabilities in the operations of the organization. Now for me as a bishop they have become something very different. They are something for me to protect. Being a bishop in a different diocese than one I grew up in, one of the first things I quickly became aware of was that each diocese has developed its own set of canons and they are not universal. Having been in one diocese
for more than 20 years, I had developed a fairly good grasp on our canons. Although there is a common thread across dioceses, there certainly are particulars in the canons of this new diocese that I had to learn pretty quickly. Another reason for taking this binder of canons far more seriously than I had from sitting in the pew, was in the consecration vows and promises of being ordained bishop. As part of the examination spoken by the archbishop, he declares that a bishop is, “called to guard the faith, unity, and discipline of the Church” and did I believe I was called to do such a task? I agreed that I was so called. Then he asks me outright if I will guard that faith, unity and discipline of the Church? My response was, and still is, “I will, for the love of God.” So, I will protect these canons, and use them to keep a straight standard or rule for the church. I will also be ready to update them to reflect the best and better practices of the institution they are designed to serve. I want to ensure our canons are relevant and accessible for future bishops, clergy and parishioners, and I will endeavour to do this for the love of God, and the love of the church.
PURSUING THE GREAT COMMISSION
The Alpha Program can help answer questions about God By Liam MacKichan Institute of Evangelism Wycliffe College
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uestions can be scary, particularly when they are asked of us and we feel we do not have an adequate answer. What is the last question someone asked you about God? More specifically, what is the last question someone asked you about God that you could not answer? Questions can also be powerful — particularly in conversation, as a means of revealing our intentions, misconceptions, and desires. What is a significant question you find yourself asking God in the season you find yourself in today? Questions about life, faith and God Questions revealed an opportunity to run
Alpha in my workplace. I found that many of my co-workers had questions about life, faith and God. While nearly everyone I work with was open to discussing these questions — or debating them — I found myself frustrated at the lack of opportunity to have these conversations. Many people work late and some commute in from far away, catching trains out of the city immediately after work. Most days, there was little time before or after work to meet with my coworkers. Coming home from work one day, I went to God in prayer and asked what he was already doing in my workplace and how I could participate in his work. Over the course of the next few weeks, I received growing clarity about what God was doing. He was leading me to engage with my
colleagues’ spiritual questions. I thought of The Alpha Course. I was initially disappointed when I learned from our human resources representative that I would not be able to hold meetings for Alpha in the boardroom at work. Yet, shortly afterward, I was drawn into several fruitful conversations about faith at the staff Christmas party. Eventually, God made a space for me to host Alpha at St. Andrews Church next to my office. The group met weekly and consisted of, on average, six or seven people who work in and around the downtown. We worked through the 12 sessions of Alpha, replacing the Alpha Weekend with an Alpha Lunch. They actually came back What I learned
throughout this experience is that questions can be left unanswered. In fact, having all the answers all of the time can be suspicious. How can we expect people to be open and vulnerable with us if we are not open and vulnerable about our own questions and doubts? Despite the many questions I did not answer — or could not answer — I found people coming back. What came as no surprise, but is worth emphasizing here, is the absolute centrality of relationship with evangelism. Relationship with those we are reaching out to, yes, but more importantly, our relationship with Jesus and his body, the Church. We will not be effective participants in God’s work in the world around us if we are not daily resting in our relationship with
Jesus and persistently pursuing maturity in Christ through prayer, community and studying God’s Word. Notably, the further and more dependently I leaned into prayer, the more I saw God moving in people at our Alpha gatherings. Two individuals stayed after the Holy Spirit session and expressed desires to be filled by the Holy Spirit. One individual, a good friend, had been slowly growing in his faith throughout Alpha. The other individual, a newer friend, was long familiar with the concept of Jesus but had no faith of His own. While only time will tell how they move forward with this commitment, God certainly used this workplace Alpha course to stir up faith in the people who attended. After Alpha, Continued on page 9
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June 2022
Farewell to Pastor Zsofi Schmiedge By Nigel Salway REGINA — On April 22, Pastor Zsofi Schmiedge was feted for her service to the parishes of All Saints and Immanuel. Pastor Schmiedge was inducted as the interim priest of All Saints in October 2019. She continued as part of the pastoral team for the new Parish of Immanuel. Her last service was Easter Sunday. Schmiedge will pastor at St. Mark’s Lutheran Church in Winnipeg. Best wishes and remembrances were brought by Richard Simpson, Kurtis Krug, Nadine Smith, Archdeacon Cheryl Toth, Archdeacon Catherine Harper, Bill McLean, Liane McLean, Rev.
Bishop Helen Kennedy (left) prays with Pastor Zsofi Schmiedge at the farewell service in April. Photo by Nigel Salway Michael Bruce, and Bishop Helen Kennedy. Musical tributes were
presented by Carol and Blair Mills, and the Immanuel Singers.
Pastor Zsofi Schmiedge (right), her husband Paul and their son Perrin are off to Winnipeg. Photo courtesy Paul Perrin Zsofi
DIOCESE OF SASKATOON EVENTS
Announcements for June 2022 g Saskatchewan Anglican online! Did you know you can read current and past issues of the Saskatchewan Anglican online? Visit www. anglicandiocesesaskatoon. com/saskanglican or on Facebook at www.facebook.com/ saskatchewananglican. g As we pass through COVID-19, recordings and live streaming of services are available from the diocesan website and Facebook and YouTube pages, as well as on individual parish websites and social media pages, and locally (for Battle River Parish), on radio. When considering attending church services in person, check on service availability and requirements for preregistration that exist. If attending services in person, please follow all the indicated seating, movement, distancing, masking, and sanitization instructions in order to safeguard yourself and to protect others. g School of Discipleship Ministry Preparation Program: The diocese's School of Discipleship Ministry Preparation Program is a part-time three-year Licentiate.
Courses for the 2022 seasons have now been announced (see the syllabus posted elsewhere in this issue). Students may take a course part-way through the three-year cycle unless pre-requisites for a specific course are stated. The first full complement for the ESC Licentiate in Theology is planned to be completed by spring 2023. People wishing to take one or more of these courses should consult with the School of Discipleship co-ordinator. People who sense a call to diaconal or priestly ordination will go through the diocesan discernment process at some point before the midway point. If you have any questions about our Ministry Preparation Program, please contact the School of Discipleship co-ordinator, the Rev. Dr. Trish McCarthy at tmccarthy@ sasktel.net or 306-3708378. See also notices posted elsewhere in this issue. g Ministry of Supervision Certificate Course: Presented by the College of Emmanuel and St. Chad and the diocese’s School of Discipleship; hybrid (in-person and ZOOM) presentation.
Monday to Thursday, June 6 to 9, from 9 a.m. to 12 p.m. and 1-3:30 p.m. For further information please contact the Rev. Dr. Trish McCarthy at 306 370-8378 or tmccarthy@ sasktel.net and/or see the notice posted elsewhere in this issue. g Safe Church Workshops: If your parish wishes to participate in a Safe Church, “Nuts and Bolts” workshop, please note that these can be set up as a Zoom meeting for your region. Safe Church Workshop No. 1 “Nuts and Bolts,” June 23 from 4 to 9 p.m., location TBA. For further info, please contact our Safe Church co-ordinator the Rev. Dr. Trish McCarthy at 306370-8378 or tmccarthy@ sasktel.net. g Lay Reader's Guild: Saturday, May 28 from 10 a.m. to 3 p.m. in person and online. Those who are newly joining the School of Discipleship are encouraged to attend this guild meeting. For further information, please contact the Rev. Dr. Trish McCarthy at 306 370-8378 or tmccarthy@sasktel.net. g Inaugural STU/
STM Summer Learning Event: The inaugural summer learning event co-sponsored by the three schools of the Saskatoon Theological Union (STU) in partnership with St. Thomas More College (STM) to be held from June 13 to 16. The theme for this first event will be “Religious Community in a Digital World.” This conference will be held entirely online. Planning for this event is underway; watch for registration details as they emerge! For more information, please contact Shawn Sanford Beck at stmstulearningevent@ gmail.com or 306-4416367 g Courses at the College of Emmanuel: The College of Emmanuel & St Chad welcomes inquiries and applicants for its courses. For information on courses available from Emmanuel & St Chad and through the Saskatoon Theological Union, please contact their office at 306975-1550. g Lay Readers’ Guild Meeting: Saturday, May 28 from 10 a.m. to 3 p.m. in person and online through St. George's Church, 191 — 24 Street,
Battleford. Those who are newly joining the School of Discipleship are encouraged to attend this Guild Meeting. g Clergy Retreat: A tentative date has been announced for a clergy retreat, with a special retreat leader, from Monday, Sept. 12 to Wednesday, Sept. 14 from 10 a.m. to noon each day. g Diocesan Synod: The next Synod of the Diocese of Saskatoon will be held from Sept. 30 to Oct. 1. Info on location, agenda, events, registration etc., are yet to be announced. g To be included in a timely manner, brief notices should be supplied to the associate editor by fax, email or “snail mail” by the end of the month, one month before the month in which the insertion is desired (i.e. February entries will be in the April issue). Detailed and longer texts of upcoming events will not be included in this section, but should space allow, could be the subject of articles and notices elsewhere in the Saskatchewan Anglican.
June 2022
The Saskatchewan Anglican
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Feeling the Holy Spirit
The fellowship of the Holy Spirit By Rev. Gene Packwood
Hosted with the Saskatoon Theological Union *** Date Shift ***
Mon. to Thursday, May 16-19, 2022 and Mon. to Thursday, June 6 -9, 2022 9:00am- 12:00pm, 1:00-3:30 p.m. Hybrid Delivery in person and on ZOOM
J
esus is the Gracegiver according to “The Grace” we say to close many of our meetings and that comes from the last verse in 2 Corinthians (13.13): The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with us all evermore. Notice the Trinitarian formula: Father, Son and Holy Spirit — which is why this verse is part of the Epistle for Trinity Sunday in Year A of the Revised Common Lectionary. I’m going to leave deep Holy Trinity theology to brainier folk than I. I believe it, but I don’t quite understand it — one of those wonderful mysteries that contain more truth than I can get my tiny mind around or articulate. Today, I’d just like you to notice, in addition to the aforementioned Jesus, the Grace-giver, that God the Father is the lover and the Holy Spirit is the fellowship provider — or the communion-giver, depending on your Bible translation — with whom, in the love of the Father and the grace of our Lord Jesus Christ we get to participate according to what St. Paul wrote in Philippians chapter: So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit… (Philippians 2:1–2). Participation here is the same Greek word translated as fellowship or communion in the 2 Cor. reading. This kind of participation with the Spirit is to be desired and carried out so that — jumping ahead a few verses … …at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Phil. 2:10–12). That is a good thing and is what the Father had in mind from the beginning when He got the whole thing
Ministry of Supervision Course
This course is designed for those who have been in the ordained ministry for five years or more with interest in passing on their wisdom and insights to those beginning ministry Facilitators:
going by setting His Spirit to hovering over the face of the waters in the second verse in the whole Bible: Genesis 1:2. That Holy Spirit has been the hovering, sweeping wind of love, grace, truth and resurrection; so that at the name of Jesus every knee should bow; ever since. Jesus promised, “Behold, I am with you always, to the end of the age” (Matt. 28:20) in the Great Commission, which is the last verse of Matthew’s gospel. This a continuation and intensification of that participation as the Holy Spirit continues to bring orderly life, beauty, form and shape out of our present chaos. God’s creation continues to unfold in the new creations (2 Cor. 5:17) we have all become in Jesus. The Holy Spirit fills our empty voids with the fullness of Jesus. The Holy Spirit illuminates our dark places with the light of Jesus so every tongue confesses that Jesus Christ is Lord, to the glory of God the Father. And whenever we get stuck in the dark and formless voids of grief or addiction or disobedience or prayerlessness or broken relationships or sin — the Holy Spirit is The One who blows in to hover over our hearts, souls, minds and bodies, bringing truth, order, light, resurrection life, power, ability and relief. This is the Holy Spirit with whom we have fellowship, communion and with whom we work as he guides, comforts and moves us along. He will give Holy and Godly form to your formlessness. He will fill your emptiness with all the goodness and love of God. He will fill your dark corners with the light of the world — your Lord, Saviour, Spirit-breather and Master, Jesus.
Rev. Dr. Kayko Driedger-Hesslein, Dr. Becca Whitla, Rev. Dr. Iain Luke, Bishop David Greenwood, Dr. Brian Chartier, Ven. Dr. Catherine Harper, Rev. Dr. Trish McCarthy & Dr. Adam Wright
Journey Spiritually and Theologically with Supervisee: Share Constructive Feedback, Adopt Intercultural Ministry Patterns, Encourage Self-Care in Ministry, Support in Sermon Development, Support Ministry Learning Goals Adopt More Tools in: Supervision, Leadership Development, Organizational Systems, Group Dynamics, Management of Conflict and Nurturing Healthy Congregations in Supporting those New to Ministry Course Delivery: 2 four-day modules, three weeks apart with reading and assignments in between. Course could interest experienced clergy in advanced studies. Registration: (306) 370 - 8378 / trish.mccarthy@saskatoontheologicalunion.ca
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The Saskatchewan Anglican
June 2022
Kids' garden grows at Immanuel By Nigel Salway REGINA — A gardening program for children has been instituted at Immanuel Anglican Church. Over the summer, children will plant, tend, water, weed and ultimately harvest garden vegetables. In addition to gardening, the program will include activities like stories and games, all supporting the themes of gardening, from where our food comes, and environmental responsibilities and sustainability. There are two programming streams:
one for parents and tots and one for elementary school children. The program has been made possible through the support of the Anglican Foundation of Canada. Before the growing season began, a work crew of volunteers built a planter box along the south side of the building. With three different heights to accommodate different sized children, the completed planter measures 15 metres long by one-metre wide. Jennifer Williams organized the project, with Jordan Williams taking on the role of construction foreman.
The work crew builds the tallest section of the planter for the children's garden. Photo by Nigel Salway
Diocese of Saskatoon has a new ecumenical officer By the Rev. Canon Matteo Carboni SASKATOON — The Diocese of Saskatoon has a new ecumenical officer: the Rev. Marie-Louise Ternier. Marie-Louise is the incumbent of Watrous Anglican/Lutheran Partnership shared ministry, started her new position on March 23. During a presentation to Roman Catholic clergy from the Archdiocese of Keewatin-Le Pas, Bishop Chris Harper presented Marie-Louise with a licence for the ministry of ecumenical officer. Marie-Louise first became interested in ecumenism while attending the Lutheran Theological Seminary in Saskatoon some 30 years ago. Then Roman Catholic, Marie-Louise remembers the moment she became an ecu-maniac. She was sitting in a classroom with Lutheran, Anglican, and United Church students. As she looked around, MarieLouise realized her learning experience was deepened by the diversity of the students in the class. She was learning about different ways of being Christians in ways she had never encountered before. It thrilled her! Eventually, MarieLouise enrolled in the Ecumenical Studies program at the Prairie Centre for Ecumenism, graduating in 2015.
The Rev. Marie-Louise Ternier receives a licence for the ministry of ecumenical officer from the Right Rev. Chris Harper, Bishop of Saskatoon, on March 23. Photo by Rev. Matteo Carboni Since her seminary days, Marie-Louise has lived with an ecumenical spirit. Starting in 1996, she served as a lay preacher for Anglican, Mennonite, United, Lutheran, and Presbyterian churches. In 2007, she began coordinating an ecumenical network called Women in Ministry, which gathered at Queen’s House for a monthly lunch. Additionally, MarieLouise was the co-chair of the Lutheran-Roman Catholic Dialogue (2014 to 2015) between the RCC Diocese of Saskatoon and the ELCIC Saskatchewan Synod. Since 2018, Marie-Louse has served as a member of the national AnglicanRoman Catholic Dialogue of Canada.
After her reception into the Anglican Church Canada in 2015, MarieLouise was appointed to the Watrous Anglican/ Lutheran shared ministry as a lay minister. Shortly thereafter, she was ordained a deacon and then a priest. As part of her ministry in Watrous, Marie-Louise set up local ecumenical dialogue groups consisting of Anglicans, Lutherans, Roman Catholic, and United lay people, and sometimes clergy. In September 2021, Marie-Louise joined the ecumenical chaplaincy team at St. Peter’s College in Muenster. Marie-Louise has been involved with many more ecumenical activities and initiatives, but these are only a few of the
highlights. Over her 30-some years of ecumenical engagements, MarieLouise has come to believe that ecumenism is a gift to the Church. She said that there is a perception that ecumenism blends disparate traditions down into a common form, but her ecumenical experiences have shown her the opposite is true: Ecumenism has helped her faith, and respect for the Anglican tradition has deepened. In ecumenical dialogues we are asked to explain what we believe and why we believe it. In order to explain what we believe and why, we have to learn about our faith and talk with others in our denomination.
Ecumenism pushes us to engage more fully with our Anglican tradition, to know our faith at an intimate level; to not simply attend church on a Sunday, but to live out our faith in all aspects of our lives. Ecumenical dialogues also ask us to listen to what others are saying about their traditions. Marie-Louise has found there is a correlation between deepening her faith and becoming less unsettled by the differences in other denominations. Marie-Louise has found that the Anglicans and Lutherans in her parish have grown into a community. They are able to celebrate their commonalities and their differences. Ecumenism has taught them about the breadth of traditions in the Christian Church, yet to not fear that diversity. It has taught them how to live in a committed relationship with Christians from every tradition. Marie-Louise brings this message with her into her new position of ecumenical officer. I wish Marie-Louise well as she begins this new, exciting ministry in the Diocese of Saskatoon. Let us keep her in our prayers, asking God to guide and uplift her as she promotes and leads ecumenical efforts across our diocese.
June 2022
Reflecting on The Lord's Prayer during an online retreat By Joanne Shurvin-Martin REGINA — The Anglican Fellowship of Prayer diocesan co-ordinator, Malcolm Tait, was the facilitator for an afternoon Zoom session reflecting on The Lord’s Prayer in April. Ten people, clergy and lay, from across the diocese, participated. Tait said the retreat was “to make you slow down and think about what you are saying in the prayer.” The first half-hour was used for teaching, with many biblical references and historical context provided by Tait. Half an hour followed for individual refection offline, and then the group came together for discussion and questions and answers. One of the first comments was that it was very helpful to slow down and not just recite the prayer by rote. Another participant commented on one of the first points made in Tait’s presentation, the first word of the prayer is “Our;” even when said alone, it is a corporate prayer. “It makes us think about being connected globally,” she said. Tait said that the Lord’s Prayer is a template for how we should pray. The first half is about God’s greatness and glory, and the second half is about our need and dependence on God. Another participant saw a similarity to the Ten Commandments, where the first five are about God, and the second five about human activities. Part of the teaching focused on the use of Father for God, and explained why it is used. Tait gave several examples in Scripture where Jesus referred to God as His father, and also said that believers, male and female, are children of God. Referring to the Kingdom of God, Tait pointed out a note in the New International Version Study Bible, saying that the kingdom is already in existence, here on Earth, but is to come more and more until its full and final consummation. Tait paraphrased
German theologian Dietrich Bonhoeffer, who said people must act to help bring the kingdom to the present world, not just cautiously avoiding sin. He read a quotation from Bonhoeffer’s The Cost of Discipleship: “We are privileged to know that he knows our needs before we ask him. This is what gives Christian prayer its boundless confidence and joyous certainty. “It matters little what form of pray we adopt or how many words we use, what matters is the faith that lays hold of God and touches the hearts of the Father who knew us long before we came to him.” There was also discussion on the different translations of the Lord’s Prayer, some using “trespasses,” others “sins” and others “debts.” Tait pointed out that in this context, “debt” refers to moral debt, not monetary. And he said, “When we sin, we sin against God alone,” which may be difficult to understand. “We don’t sin against others or they don’t sin against us. We may trespass, we may be in moral debt, but it God whom we sin against.” The group discussed this point, with one member saying, “The Holy Spirit is within us, so sins against ourselves include God within us and others.” Another participant said, “Since God is creator of all, any sins against others are first sins against God.” Archdeacon Catherine, who hosted the Zoom meeting, explained that in Greek, to word “sin” means “to miss the mark.” She referred to Romans 3:23, “all have sinned and fallen short of the Glory of God,” and said that we all miss the mark of perfection of God’s plan. Tait also told the group that the final line of the Lord’s Prayer, a doxology, was not originally part of the prayer that Jesus taught his disciples. It was added to round out the prayer liturgically. This is the church’s praise for Christ’s risen power.” The session ended with the entire group saying the Lord’s Prayer — slowly and thoughtfully — together.
The Saskatchewan Anglican
Safe Church Workshops Anglican Diocese of Saskatoon
We continue to introduce and equip our parish clergy, wardens, vestries, parish councils and people engaged in youth and children’s ministry to the work of making our communities and buildings safe:
Workshop #1: “Nuts and Bolts” June 23rd from 4:00 to 9:00 p.m.; location TBA.
online & in person
TO REGISTER: for the above workshops, please register on Diocesan website or email the following information to our Safe Church Coordinator, Rev. Dr. Trish McCarthy and include: REGISTRATION in email subject; the name and dates of the course for which you are registering, your full name, snail-mail address, email address, phone number(s), parish name and town or city of your church: trish.mccarthy@saskatoontheologicalunion.ca Questions? 306 370 8378
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The Saskatchewan Anglican
June 2022
Where is God in this mess? By the Rev. Dr. Iain Luke Principal, College of Emmanuel & St. Chad
“
Where is God in this mess?” As far as I know, that is the single most common theological question asked by human beings on this planet. Where is God in the pandemic? In the war in Ukraine? In the climate crisis? In my loved one’s tragic illness? And the list goes on. The act of asking the question is, I believe, fundamentally hopeful. It stems from a conviction that God must have something to do with the life we’re living, even when we can’t see it. The question holds God accountable to what we think we know about God’s love, presence and power. You might even say the question is prophetic. Throughout the Bible, prophets asked similar questions, demanding to understand what God is up to, or how they could possibly make sense of God’s purpose, given the evidence of the real world right in front of them.
From Abraham and Moses to Hannah and Jeremiah, they all wanted to know where God was. It’s also true, though, that the question “Where is God in X” implies some doubt. It already contains the assumption that God could be separate from our world, holding Himself apart. I wonder how we learned to think of God like that, but I can’t deny that the feeling of separation from God is real. Perhaps one purpose of the “where is God” question, then, is to overcome that feeling of distance. As we probe the question, and come up with serious answers, we rediscover that God is not so far away after all. This can be true even when the most convincing answer is that
God is absent. A horrific experience, or a deep sense of abandonment, may not be able to be reconciled with the thought that God was in it somewhere. But the God we think we know can never be indifferent to such suffering. Instead, we bear witness to a God who pushes to find a way into situations where all hope has been lost. God cannot remain absent for long, and will do anything, will find any creative solution — even resurrecting a crucified man! — to break through the wall of separation. More often, I think, the “where is God” question leads us to explore how God’s creativity is already at work in the things we are experiencing. A common starting point is to see God as offstage, managing and even directing what is
going on, to a greater purpose that we can only understand in part. There are pros and cons to this answer. On the plus side, it teaches us a degree of humility. We are rarely in a position to see the full picture, or to understand the full impact of our own actions, never mind God’s. But we should not let God or ourselves off quite so lightly. Ultimately, God’s justice must be seen to be done, and we need to be able to take our part in it. So, it is important to keep pressing the question and asking where we might see God as an active presence in our lives, and in the life of our world. The next answer might be that God is present in other people, which is certainly something I’ve experienced often enough, in many different ways. Sometimes I can see God’s power stirring up other people with the energy and passion we need to get things done. At other times, God’s love pours through someone else, at a time when I need to be supported, encouraged, or cared for. Maybe most importantly, I can also sometimes recognize God’s presence in another
person who is hurting or in need, calling to me to do something about it. Some of those insights point to a different way of answering the core question. When we ask, “Where is God in this mess?”, I wonder how often we entertain the possibility that God is right here with me and in me, in my heart and soul and mind and strength. God doesn’t just stand in solidarity with those people over there, but with you and me too. That’s a little more challenging, since it compels us to think of ourselves as God’s creative partners in whatever it is that needs doing. How many times this Easter season have we prayed, “That God may provide for those who lack food, work or shelter”? (BAS p.122). And how many of those times have we realized that we are, ourselves, the answer to that prayer? Where is God in this mess? We can only answer that by pitching in and doing what God inspires and equips us to do. In the process, we will see God beyond us, God calling out to us, and God reaching out from within us, to make a messy, but wonder-filled, world.
DIOCESE OF SASKATOON
New ministry prep classes offered
Experience God in nature this summer in Cypress Hills Interprovincial Park https://quappelle.anglican.ca/camp-harding
SASKATOON — The Diocese of Saskatoon’s School of Discipleship “Ministry Preparation” Program is a part-time three-year Licentiate. Students may begin courses part-way through the three-year cycle unless pre-requisites are stated. We will finish the first full complement for the ESC Licentiate in Theology in spring 2023. People wishing to take a course should consult with the co-ordinator. People who sense a call to diaconal or priestly ordination will go through the diocesan discernment process ideally before the midway point of the individual’s program. People from other dioceses can participate. TO REGISTER, send this information to the co-ordinator (tmccarthy@ sasktel.net) including: REGISTRATION in the
subject line, name and dates of the course, your name, snail-mail address, email, phone number, parish name and town or city of your church. If you have any questions Rev. Dr Trish McCarthy at tmccarthy@ sasktel.net or 306-3708378, or snail mail c/o School of Discipleship: 1403–9 th Ave. N. Saskatoon, S7K 2Z6. Spring, Summer Morning Retreat and Review of Ministry Preparation Learning Goals: Saturday, June 11 10 a.m. to 3 p.m. at St. Matthew's Church, 135 109th Street in Saskatoon. We will review Licentiate in Theology Program Handbook that day. (Tentative for St. Matthew's Saskatoon). We will review Licentiate in Theology Program Handbook for June 11.
See attached document. Foundational Theology I: Friday, Sept. 16 from 7 to 9 p.m. and Saturday, Sept. 17 from 9 a.m. to 5 p.m. The above course is a prerequisite for the next one, Foundational Theology II, listed immediately below. Foundational Theology II: Friday, Nov. 4 from 7 to 9 p.m. and Saturday, Nov. 5 from 9 a.m. to 5 p.m. Lay Reader's Guild: Saturday, May 28 from 10 a.m. to 3 p.m. in person and online. Those who are newly joining the School of Discipleship are encouraged to attend this Guild Meeting. Evangelism I and II: TBA. Dates and locations for these two course components depend upon participant and speaker schedules.
June 2022
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... Alpha program can help answer questions about God Continued from page 3 God brought together a group of 10 people working downtown who expressed interest in meeting once a month to pray for our workplaces. God is not done drawing people to himself and he invites us to work with him! How well do you know the people around you? How well do you know the people around you? Right now, select either your workplace or your neighbourhood. Think of the two or three coworkers or neighbours in closest proximity to you. Do you know their names? Their significant other or their children? Do you know a bit of their story or interests? Are you regularly praying for them? For those of you who were able to do this easily, praise God. You are
Camp Harding hosts adult retreat in Aug. Submitted REGINA — Rev. Nancy Yee will lead the 2022 retreat for lay people, at Camp Harding in Cypress Hills Interprovincial Park, from Aug. 25 to 28. The theme will be The Holy Spirit and the Christian Life. Wondering about the Holy Spirit and the Spirit’s sanctifying grace in a Christian’s life? Want to know the secrets of an abundant Christian life? This retreat will spend several days exploring, discussing, praying, learning together the ways of the Holy Spirit and the power the Holy Spirit offers believers to overcome sin, find healing, and to walk with joy in a suffering world. For further info please check the diocesan website (quappelle.anglican. ca/camp-harding). To register, contact Archdeacon Catherine Harper at archdeacon. catherine@sasktel.net or phone 306-522-3103.
loving your immediate neighbours well. Do this for five or six of your closest neighbours or co-workers. For those who could not do this easily, praise God. He is working in their lives and it is not too late to begin partnering with him. In either case, in the next week put aside 20 minutes and make a map outlining what you know about your co-workers or neighbours. Spend a few moments each day praying about them, that God would reveal opportunities for you to begin getting to know them, loving them and bearing witness to the hope you have in Christ. Then, put this map where you will see it each day. Update this map, add details, include more people. This is a powerful way of reminding us to pray for those around us. It also has the
encouraging effect of tracking what God has been doing in the lives of the people around us. Speak up A tension in evangelism is how to balance the extremes of living out our faith without words, so others see genuine faith in action, versus only using words to express our faith. There is a saying I heard while growing up in the church, “Preach the Gospel at all times. Use words if necessary.” While I readily acknowledge the need of having our lives align with the words we say and the centrality of loving our neighbours well, it is naïve to think words are not necessary in preaching the Gospel. We know God through his words revealed in the Bible. God spoke the universe into creation. We exist
to know and enjoy God and participate in his redeeming work in the world. This needs words. I would prefer the familiar statement be revised to read, “Preach the Gospel at all times. Use words too, they’re necessary.” In fact, using words was crucial in getting to know my co-workers and answering their questions. Ask So, what is God doing in your workplace? School? Neighborhood? How can you participate in that? Ask. Seriously. Take a few minutes now and ask God what he is already doing in the people around you. Ask him how you can participate in his redeeming work in your spheres of influence. Then, ask again tomorrow, and the next day. Patiently, persistently
pursue God in prayer. Ask him to make clear to you what he wants to do in and through you for the sake of the people around you. Get together with some others and ask, search Scripture for wisdom, and pray. Then take the bold step of asking your non-Christian co-workers to explore their spiritual questions and the answers offered by Christianity. I am not expecting that your next step will or even should be running Alpha — this may be inappropriate or ineffective in many contexts — but I do expect that God will use you to make the mystery of Christ known among the people you do life with. I felt God was asking me to trust him in this way, by running Alpha. When you sense something, faithfully do it, and watch for how God uses it.
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June 2022
A Lenten exploration of racism By the Rev. Canon Matteo Carboni SASKATOON — Biblical studies and racism are not two subjects that often go together. Yet, during Lent 2022, a group of Anglicans, Lutherans, and Roman Catholics gathered on zoom for a Bible study that did just that. “Lenten Listening” was a Bible study, created by Rev. Marie-Louise Ternier and I, that explored the ways the Bible has been used by people to justify and challenge racism. Most dictionaries define racism as “racial prejudice”: a prejudice towards another person based on their race or ethnicity. A Charter for Racial Justice, which was adopted by General Synod in 2007, argues that racism is more than prejudice. Racism occurs when racial prejudice is held by people in positions of power, like governments and church hierarchies. Because racism is associated with power, people of non-minority groups often don’t notice it unless they have an experience with respect to the hurt it causes others. Undoing racism requires us to reflect on how we see the world. Selfreflection is an important part of Lent. As we prepared for Easter, Lent offered us an opportunity to think about how we sin. Sin describes actions or ideas that separate us from others and from God. Racism, according to A Charter for Racial Justice, is a sin; it falsely teaches that humans are not created equal by God. Lenten Listening brought together the
Various biblical scholars and clergy from different denominations and ethnic/cultural backgrounds offered their thoughts and reflections on — and sometimes their experiences of — racism, during a Lenten exploration of racism in the Diocese of Saskatoon. Photo by Mikhail Nilov/Pexels.com Lenten call to selfreflection and the Church’s call to challenge racism. The presenters were biblical scholars and clergy from different denominations and ethnic/ cultural backgrounds. Throughout the sessions, the presenters offered their thoughts and reflections on, and sometimes their experiences of, racism. The presenters for “Lenten Listening” were: Dr. Bernon Lee (United), Dr. Christine Mitchell (United), Pastor Victoria Mwamasika (Lutheran), Pastor Ron Marshall (Seventh-Day Adventist), and Bishop Chris Harper (Anglican). With Dr. Bernon we explored how biblical authors dealt with Deuteronomy 23:1-6. Deuteronomy outlines who was excluded from the Israelite community. Isaiah 56:1-8, Nehemiah 13:23-27, and Acts 8:26-40 react to Deuteronomy.
Isaiah rejected Deuteronomy’s exclusion, while Nehemiah embraced it. Acts made it clear that no one was excluded from the Christian community. This study showed us that the biblical authors struggled with problematic passages. This gives us permission to struggle with these same passages and allows us to decide whether a passage is appropriate for today. Dr. Christine introduced us to biblical passages used to support the Doctrine of Discovery and the concept of terra nullius (Deuteronomy 20:10-17; Joshua 9:22-26; Joshua 11:12, 14; 18-20; 24:11-13, 1618; and Judges 3:1-7). She helped us realize how we interpret the Bible matters; it has real consequences for people. Pastor Victoria guided us through the curse of Ham myth that is based on Genesis 9:24-27. The Curse of Ham was used to justify the slave trade and is still used today to
DIOCESE OF SASKATCHEWAN
Christopher Lake to celebrate 90 years in July g T he Pa r ish of Ch r istopher Lake is celebrat i ng its 9 0 t h ann iversa r y on Su nday, Ju ly 2 4 and is ask i ng past members to send t hei r cu r rent add ress to Nancy at Saw ick i72@hot ma i l. com. g T he d iocese w i l l be h i r i ng fou r students to conduct Vacat ion Bible School ( V BS) i n t he
d iocese t h is su m mer. g U p c o m i n g e v e nt s a t S t . A l b a n’s C a t h e d r a l i n c lu d e : Ju n e 2 1 , I n d i g e n o u s D ay o f P r ay e r S e r v i c e , S e p t . 10 , S u i c i d e P r e v e nt i o n D ay V i g i l , Sept. 3 0, T r ut h a nd R e c o n c i l i a t i o n D ay Ser v ice. A l s o , w e e k ly yout h g roup i s on We d n e s d ay s f r o m
5 : 3 0 t o 7 p . m . , w e e k ly Bible st udy at Bi son C a f é o n S a t u r d ay s at 11 a.m., a nd K id s’ C lu b e v e r y t h i r d S a t u r d ay f r o m 1- 2 p.m. g F rom May 16 to Ju ne from 4 –7 p.m., a cou rse explor i ng what it means to Jesus i n a con f l icted world w i l l be held at St. A lban’s Pa r ish Ha l l.
support racist ideas about African people and people of African descent. In this study, we learned that the Curse of Ham is a misinterpretation of the Bible. Noah cursed Canaan, not Ham. We also learned that Europeans associated Ham with Africa, whereas Canaan was associated with Palestine. In order to justify slavery, the Bible was misinterpreted to fit the goals of the slave trade. Pastor Ron pointed out that the experience of slavery shaped Afro Canadian/Caribbean and American Christian spirituality. Understanding how slavery in the Bible differs from American slavery is important for Afro Canadian/Caribbean and American Christians’ understanding of God. Leviticus 25:17, 43; and Exodus 21:12, 20-21, 26-27 gave slaves rights. Slavery was a temporary arrangement used to pay
off debts and the laws were meant to abolish slavery. American slavery, however, was a permanent arrangement and gave no rights to slaves. In this study, we learned how racism contradicts the Bible and Christian faith. Bishop Chris was the final presenter. He guided us through a study of Genesis 1:26-31 and 2 Corinthians 5:16-21. These biblical passages emphasize the importance of reconciliation. The Christian tradition calls us to understand the impacts of sin and tell the truth about our actions, but it preaches a message of reconciliation. The good news of the Gospel is that we can change the way we live and learn to live more harmoniously with our neighbours. Looking back on the study we learned that challenging racism requires us to reflect on our beliefs about other racial groups of people. As Christians, our self-reflection includes reflecting on how we interpret the Bible. In the study, we encountered passages that offended to our modern sensibilities. We discovered that we couldn’t ignore them because they still influence the way we interact with minority groups that are often the victims of racism. The other part of challenging racism is the gift of reconciliation. Reconciliation gives us hope that we can learn how to live better with our neighbours. This journey begins when we talk about racism and the challenge to overcome it.
... Clergy changes at Immanuel, Regina Continued from page 11 As of the end of June, Rev. Michael Bruce will take on development of a new Diocesan Youth and Family Ministry. He will also provide services at Plain and Valley Parish. Rev. Winna Martin will co-ordinate a trial network program of residential care homes and assisted living centres in Regina to provide ministry where
there are currently no Anglican services. She will also be part of the hospital chaplaincy network. Rev. Alexander Campbell will develop and start an Urban Indigenous Ministry in the former rectory on Winnipeg Street, in consultation with the Advisory Group on Indigenous Ministry. Deacon Canon Susan Page will remain at Immanuel.
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Primate had busy schedule during trip to Saskatchewan By Mary Brown PRINCE ALBERT — The Primate of the Anglican Church of Canada, the Right Rev. Linda Nicolls, spent plenty of time in Saskatchewan in April. Her visit began with a service of a reaffirmation of baptismal and ordination vows and Blessing of Holy Oils held in St. John the Evangelist Cathedral, Saskatoon in early April. See pictures of the three dioceses' clergy elsewhere in this issue. The Diocese of Saskatoon hosted the event with a catered lunch beforehand. There was time after the lunch for questions from the clergy. The first question was, “What are your priorities?” Strategic plan She was very excited to speak to us about Resolution A103, which was passed at General Synod 2019. The resolution reads: Be it resolved that the General Synod direct the Council of the General Synod in partnership with the entire church, prayerfully to undertake a strategic planning process that will lead to the presentation of a proposal to the 2022 meeting of the General Synod for our ministry and mission with the General Synod. In response, COGS created the Strategic Planning Working Group to head this project. Through deep listening and consultation, the group articulated five “transformational aspirations.”
Primate Linda Nicholls (front, middle) poses with other women after speaking at a Women in Leadership Luncheon in Prince Albert. Also in the picture are Qu'Appelle Bishop Helen Kennedy (front, second from left) and Qu'Appelle Archdeacon Catherine Harper (front, far right). Photo by Barb Wrist The aspirations were the result of a series of 12 listening groups comprised of almost 150 Anglicans from across the country, plus discussions with ecclesiastical provinces and dioceses. The five aspirations are that a healthy church should: 1) Champion the dignity of every human being; work to dismantle racism and colonialism, 2) Embrace mutual interdependence with the Indigenous church (Sacred Circle), 3) Nurture right relationships among people of faith in local, national and global communities and networks, 4) Steward and renew God’s creation; protect and sustain the Earth, pursue justice and mercy for all, and most importantly, 5) Invite and deepen life in Christ. Women in leadership The following day Nicolls spoke at Women in Leadership Luncheon that
I planned on attending. Unfortunately, I tested positive for COVID-19 and couldn’t go. Michelle Taylor, curator at the P.A. Historical Museum, attended by invitation and sent me her observations. Said Taylor, “Linda talked about her experiences in the church and what it was like to be in a male-dominated environment and how they viewed women in a position of power within the church. “She talked about her mom wanting to work outside the home when she was a child because she wanted a chance to share her gifts and knowledge with others. “She said it wasn’t until later when she was talking with people who worked with her mom that she heard her mom talked about in a very different way than just a mom. “She talked about her time in India, and while
there, had to address her privileges about coming from Canada like always having water when you turned on the taps. And it was an even bigger adjustment when you came home. “She said she thought about the indigenous communities in Canada that suffered from the same lack of infrastructure as in India. “She also said for women to choose to do what makes you happy and don’t let people push you into roles you don’t like. And that you have to simply be yourself — you can’t separate your spirit from outside expectations. “She talked about women offering leadership from our unique perspectives, because we are able to show emotion and work outside the male construct. “When women move into positions of power, we tend to claim that space for everyone and not
just ourselves. We seek to make everyone equal with the same level of knowledge and power. “Linda is also passionate about changing the ‘whiteness of leadership.’ She pointed out that in most churches there is a lack of diversity (ethnic and gender) in leadership roles. “She pointed out that Lutherans have a higher proportion of ethnic diversity. “After she spoke some of the others shared similar experiences of micro-aggressions and outright prejudice by male colleagues. Trip summary The primate arrived in Prince Albert on April 11 and attended a supper and spouses. She then officiated at the renewal of vows in Saskatoon. Wednesday was the Women’s Luncheon and Thursday was a visit to St. Mary’s Church and a Maundy Thursday Service in Birch Hills. On Friday, Nicolls attended a Good Friday service in Turtleford. Saturday was the Easter Vigil Service at St. Alban’s Cathedral combined with the Prince Albert Deanery. On Easter Sunday she attended a service and confirmation in St. Joseph’s Church, Montreal Lake. Nicolls preached at all of these events. She returned to the diocese from April 28 to May 1 to attend the Province of Rupert’s Land Synod and residential school events with the Archbishop of Canterbury.
DIOCESE OF QU’APPELLE
Synod Office has a new finance officer g New finance officer at Synod Office Florence Bankole is the new finance manager at the Synod Office. For the past few years, finances were handled by a private firm, with much help from executive officer Shelley Baron, who retired in April. g Discernment dessert evening set for June 17 If you feel called to ordained ministry and have questions, register for the Discernment
Dessert Evening, a Zoom event on Friday, June 17, from 7 to 8:30 p.m. Email Archdeacon Catherine Harper at archdeacon.catherine@ sasktel.net to register. g Order 2023 Church Calendars by Aug. 15 St. Augustine, Saltcoats, will order the 2023 Church Calendars. To order contact: Edith Maddaford at 306-744-2216 or esmadd@ sasktel.net, or Sharon Gibler at 306-744-2901 or s.s.gibler@sasktel.net.
g QSMM courses The Bible Overview Series continues to be offered on Zoom. June 28 – The Major Prophets: Isaiah, Jeremiah, Ezekiel, Daniel. Sept. 6 - The Minor Prophets: Hosea, Joel, Amos, Obadiah, Johan, Micah, Nahum, Habbukuk, Zechariah, Haggai, Zephaniah, Malachi. Rev. Dell Bornowsky is the instructor for the Old Testament classes. In the fall, Rev. Dr.
Dean Pinter will teach a New Testament Series: Oct. 5 - The Writings of John; Nov. 9 - Pauline Writings; Dec. 7 - The Gospels and Acts To register, contact Archdeacon Catherine Harper at archdeacon. catherine@sasktel.net, or 306-522-3103. Sessions begin at 7 p.m. g Jeanne Tweten has died Jeanne Tweten, who was featured in an article in the November 2021
issue, has died at age 99. Tweten served in the Women’s Auxiliary Air Force in England in the Second World War, married a Canadian soldier and immigrated to Regina where she raised her family and was active in the Anglican church. g Clergy changes at Immanuel, Regina Rev. Dr. John Stonesifer will be interim priest at Immanuel, from mid-July to the end of 2022. Continued page 10
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June 2022
The 50th Synod of the Pr
Truth and reconciliation: Our jo Churches should focus on authenticity to grow, bishop says By Jason G. Antonio PRINCE ALBERT — The second chapter of the Book of Acts describes how the early Church devoted itself to teaching, fellowship, breaking of bread, and prayer, which is “a remarkable statement on church growth,” said Bishop Sidney Black. “This church growth being described is attributed to Jesus. It is His doing. Jesus was adding to His church those He was saving. “It was something He was doing daily,” Black, the interim National Anglican Indigenous Bishop, said during the opening service of the 50th session of the Synod of the Ecclesiastical Province of Rupert’s Land, held in Prince Albert from April 28 to May 1. “I have a sense within our Church family that something is about to happen, that there are some very exciting days ahead.” There are many teachings and philosophies that abound in the world today, with many strategies and ideas coming from the business world, Black said. He believed that many Church-growth strategies reflected a “cosmetic change” on these approaches. However, what is really needed today is authenticity. Black prayed that the Anglican Church of Canada would grow not just numerically, but also in spiritual depth. He also hoped that the church would “grow deep and strong in the Lord through the means of grace” already available, such as preaching, teaching, fellowship, sacraments, and prayers. “Jesus blesses us with growth, a church with a clear message of the gospel,” he continued. “The disciples’ response to the gospel is by repenting of sin, baptism, receiving and daily living in the power of the Holy Spirit. Our responses are essential and
Rev. Victor Johnson from the Diocese of the Arctic reads 1 John 5:4-12 in Inuktitut during the opening service of the Province of Rupert's Land's 50th Session of Synod in Prince Albert from April 28 to May 1. Photos by Jason G. Antonio foundational.” Black added that in Matthew 18, Jesus said His Church would grow in the way and time that He wanted and through truth and love. Meanwhile, in the Book of Psalms, Christians find meaning and purpose in life, the bishop continued. In particular, Psalm 23 describes a loving and compassionate God as a shepherd who will provide followers with whatever is needed in life. “David sees Him as an earthly shepherd, perhaps foreshadowing a time when our Lord Jesus will be our shepherd. Jesus affirms this when He told his disciples in John 10:10 that He is our Good Shepherd,” Black said, noting the glory of the gospel is seen in many facets like a gem. “… disciples — believers in Jesus — get from Him the power to become children of God,” he continued. “We hear those familiar words in John’s prologue (in the gospel): ‘To all who receive him, who believe
in his name, he gave power to become children of God, who were born not of blood or the will of the flesh, or of the will of man, but of God.’” Jesus grants to His disciples a place in the household of God, free from sin and its destructive consequences, the bishop continued. Meanwhile, every human heart yearns to be free, including to be born free, live free and die free. Based on John’s Gospel, freedom does not mean people can do whatever they want, but rather, it means being bound to a relationship with God. It is marked by personal intimacy and freedom from sin and death. Relationships can be liberating and lifeaffirming for us and our neighbours, while as God’s son, Jesus has authority to make disciples free. “Let us reimagine our social, political (and) religious structures so they may generate liberating relationships in our communities and beyond,” Black added.
Bishop Sidney Black, the interim national Indigenous Anglican bishop, gives the sermon during the opening church service.
Bishop Adam Halkett from the Diocese of Saskatchewan blesses the bread and wine during communion.
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rovince of Rupert's Land
ourney toward freedom in Christ Chaplain describes how First Nations go through grieving process By Jason G. Antonio PRINCE ALBERT — The discovery of potential unmarked graves at former residential schools over the past year was the catalyst for a teaching session about how First Nations communities grieve, during the 50th session of the Synod of the Ecclesiastical Province of Rupert’s Land. Nearly 100 people from across 10 dioceses in Western and Northern Canada gathered in Prince Albert from April 28 to May 1 for the synod. Rev. Wilfred Sanderson, synod chaplain and a priest in the Diocese of Saskatchewan, spoke about the grieving process. He explained that families and elders mourn together over three days and nights. This number reflects the same time that Jesus spent in the tomb before His resurrection. The chaplain noted that communities celebrate the life of a person so closure can happen. However, not all families attend wakes or funerals since it’s too hard emotionally. “Because after attending the residential school, some of them are pretty hurt. They always blame the church, but we stress that it was the government that took our (children) away from our parents,” Sanderson said. As part of the mourning process, communities read the Bible, celebrate the Eucharist, sing hymns in Cree and feast together after the service, he explained. That first night can be difficult since families are weeping and crying. However, after the Eucharist, they laugh and visit because the body and blood of Christ has taken away their tension. Little children are also included in the Eucharist, even if they are not confirmed, since the community prays that God will grant them strength. It is when they are older — after they are confirmed — that they receive the full sacrament
Bishop Adam Halkett (at microphone) speaks about his experiences at residential schools, during a session on how Aboriginal communities grieve. Rev. Wilfred Sanderson (seated in blue shirt) was the chaplain for Synod. Photos by Jason G. Antonio
Provinicial Metropolitan Archbishop Greg Kerr-Wilson (left) chairs the first session of provincial synod on April 29, which took place in Prince Albert in the Diocese of Saskatchewan. Beside Kerr-Wilson is Rev. Iain Luke, the prolocutor for the province. Kerr-Wilson became ill after the first day, leading to Luke chairing meetings for the rest of synod. of the body and blood of Christ. On the day of the burial, either a truck or a hearse takes the body to the grave, where a group uses straps to lower the casket into the ground, said Sanderson. Due to the pandemic,
though, families and communities could not always go to the church for prayers and songs before going to the grave. Residential schools affected families because they separated parents and children, which has also impacted grandchildren
years afterward, he remarked. The hurt that youths experience today is because of what their parents went through. That is why many do not want to go to church and turn to traditional Aboriginal practices.
“I think our elders always said (that) maybe (after) seven generations, we can be able to heal,” he said. Sanderson never attended a residential school because he was too young, but his older siblings did, he continued. This caused much anger within his parents, while they also lost the ability to be parents and didn’t know how to love him as they were focused on their other children. Alcoholism and violence eventually entered their lives — and his later on. Sanderson recalled his first wife — now deceased — telling him about a girl who froze to death outside a school because she was late returning from playtime. Emotionally, he recalled how his older siblings were also treated inhumanely. They, too, were locked outside the building if they didn’t return by a certain time. This treatment led to his siblings fighting amongst themselves after they were released. “I was affected even though I did not go,” he said. “But today, I think about our granddaughter that we keep. Not a moment goes by when I tell her, ‘I love you.’” Reconciliation is about coming together and walking as one so healing and love can occur, said Sanderson. He felt a sense of love during the opening synod church service when everyone greeted each other cordially. He pointed out that in the Book of Acts when Peter has his vision, God tells him not to call anything unclean since He has made everything. “And that’s the way it is in life. Our skin colours are all different, but our blood — we bleed red. We’re all red, like our Lord and Saviour Christ,” Sanderson added. “That blood on the cross (is) for you and I, so that we can have life and can walk in this world with the light and joy and peace and hope.”
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June 2022
Primate thankful that Anglicans work together despite differences By Jason G. Antonio PRINCE ALBERT — Primate Linda Nicholls has had a “very unusual start” to her primacy within the Anglican Church of Canada after her election in 2019, because she has spent the last two years staring at her fireplace and creating theological videos. “Over these last three years, I have jokingly said I will be known as the pandemic primate. I will be known more for the videos I created than anything else, probably,” she said on April 29 during the 50 th Synod of the Province of Rupert’s Land in Prince Albert. “But I also know that I am frequently reminded of people praying for me and for the church as a whole. You cannot imagine what that means, at times when it is difficult.” Nicholls was thankful to meet with people in person again and thought many of the delegates thought the same after two years of lockdowns and isolation. “A Synod is literally a time to walk together, to pray, to listen, and to discern what God is calling you to. “Across the diverse dioceses of this province, what are you being called to do and to be together for the sake of the gospel?” she said. Nicholls noted that there is “deep weight and sadness and grief” because of the recent resignation of Mark MacDonald, the former national indigenous archbishop. MacDonald resigned after admitting that sexual assault allegations against him were true. There are no words that can make that situation better, only prayers, she continued. There are many layers of pain to this situation, which also caused negative ripple effects. There is harm to the victim and impact on all Aboriginal ministries, compounded by the memories of pain that the church caused in the past. There is also pain for MacDonald and his family. “I ask only that you support one another and hold deep compassion in your hearts for the
Bishops who lead dioceses in the Ecclesiastical Province of Rupert's Land pose for a picture before the first church service. Qu'Appelle Bishop Helen Kennedy is in the back in middle, Saskatchewan Bishop Adam Halkett is in front third from left and Saskatoon Bishop Chris Harper is in front at far right. Photo by Mary Brown
Primate Linda Nicholls, the senior bishop in the Anglican Church of Canada, speaks during the first day of the Province of Rupert's Land's 50th session of Synod. Photo by Jason G. Antonio brokenness that touches all of us,” Nicholls said. “And pray for healing that can and will come only by God’s grace.” Nicholls thanked retired Bishop Sidney Black for stepping up as interim national indigenous archbishop and providing guidance until Sacred Circle can choose a new leader. She praised his wisdom and compassion and his deep knowledge of the journey of selfdetermination on which the First Nations church finds itself, saying his strengths have been a gift. “For all of us, despite
the upheavals of the pandemic and climate change, the call of the gospel remains the same. Wherever we are — urban, rural, isolated communities — the call is to love God with heart, soul, mind and strength and to love your neighbour as yourself,” she continued. “And then we work out what that means in the particular place and time in which God has called us to ministry.” Nicholls noted that Justin Welby, the Archbishop of Canterbury, has committed to reconciliation and wants
to make it a theme at the Lambeth Conference in July. He also plans to visit Australia this year and visit that country’s Aboriginal people to apologize. “It’s not the end of a journey, but is one step in a long journey,” she added. Whether physically or online, what Nicholls has enjoyed in travelling across Canada is the rich variety of ways in which Anglicans are living the gospel. She enjoyed being in the Diocese of Saskatchewan during Holy Week to share in worship, meet clergy and laypeople, and see the commitment of Anglicans in northern Saskatchewan. Travelling to Prince Albert was something Nicholls attempted to arrange three times, but only in April was she able to make it happen. She looked forward to meeting with others in the coming months as the pandemic waned. “There is no one-sizedfits all. There is only a willingness to listen to the voice of the Spirit whispering in the hearts and minds of parish communities … with the invitation, ‘Here is the way. Walk in it together,’” she said. Nicholls then discussed the five “transformational aspirations” that the Council of General Synod
(COGS) had developed to guide the church. At the centre of those goals, though, Anglicans are invited into a deeper relationship with Jesus Christ. This includes determining what it means to know Christ and be rooted in Him. The national church wants to collaborate with the rest of the church, since Anglicans are stronger together without needing to be the same, Nicholls said. The Anglican Church is a family that occasionally disagrees, but sits together with a common heritage in Jesus. “And we’re called to forgive one another, to bless and be blessed by one another, to support and love one another,” she said, something she saw during Holy Week when the three Saskatchewan dioceses joined for the blessing of oils and renewal of vows. Nicholls also sees love and support in the House of Bishops, a body not always known for its collegiality. However, there has been a renewed spirit of recognition that, whether a diocese is big or small, everyone has resources, ideas and supports to share with others. Nicholls added that the Anglican Church could play a role in healing the divides in Canada, particularly the East-West animosity now happening.
June 2022
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Province of Rupert's Land could see name change as sign of reconciliation By Jason G. Antonio PRINCE ALBERT —The Ecclesiastical Province of Rupert’s Land could be known by a new name in the future — the Northern Lights or Aurora Borealis, for example — after synod delegates voted to start the name-change process. The Province of Rupert’s Land is named for Prince Rupert, the man who sponsored the English fur trading companies, which in 1670 were granted all the western lands that drained into Hudson’s Bay. The prince never set foot in Canada, explained Archbishop Greg KerrWilson. As part of the Church’s continued journey toward reconciliation with indigenous peoples, there have been conversations among the Aboriginal bishops in the province and within the national House of Bishops to possibly change the name, he continued. One bishop asked what Rupert meant, and research showed it means “light.” “One of the things we’ve been talking about (has been) whether ‘northern lights’ could be featured in the name of the province,” Kerr-Wilson said. “… the northern lights has been experienced (by many people) and literally spans the whole province.” Kerr-Wilson added that naming the province “the Province of Northern Lights” would allow Aboriginal groups in the region to translate the term into their language. Bishop William Cliff of Brandon supported the possible change, but wanted to ensure the change was made properly and legally. He pointed out that the ecclesiastical province was created either through Letters Patent or by an Act of Parliament in 1875. “We can’t just announce that we’re changing our name. We can go to the Crown … and ask the Crown as a sign of reconciliation to do this and change the Letters Patent,” he said. “I just want to make sure we do that part because I want the change to be official and I want the change to be
Yolanda Bird, a delegate from the Diocese of Saskatchewan (at microphone), speaks about the possible renaming for the ecclesiastical province, during a discussion about the topic. Photos by Jason G. Antonio
Connie Jensen from the Diocese of Calgary speaks during the discussion about possibly renaming the Province of Rupert's Land. a sign upward as well as outward.” Cliff added that he also liked the name “Province of Aurora Borealis” since it is a Latin term meaning “coming dawn” and can also be translated into different languages. Bishop Larry Beardy noted that the province’s First Nations bishops discussed this issue and were also asked to provide
advice. He noted that the group talked about their ancestors and the legends they told about nature, including the aurora borealis and northern lights and how they originated. “… the name of Rupert’s Land, the term is very disturbing to our people. There are trauma stories from our people because
Susan Suppes (centre), the secretary for synod, counts the number of hands during a vote at synod. Delegates voted in favour to start the process to change the name of the province. of what the Hudson’s Bay Company did,” he said. Prince Rupert did not discover this area since Aboriginal people were already here, while they were cheated and much wrong was done to them, said Bishop Annie Innoshat of the Arctic. She thought the new name should not be a person’s name, but should be something that glorifies God. Rev. Dr. Iain Luke, the prolocutor of the province, took a straw poll and asked delegates whether they liked northern lights or aurora borealis as possible names. By a show of hands, delegates appeared to favour the latter. One delegate suggested
that if the change occurs, conversations will be needed in dioceses and parishes about the adjustment along with much prayer. Bishop David Parsons of the Arctic pointed out that Jesus is the light of the world, while Christians are also people of the light. He noted that the possible names did not single out anyone or favour any particular group. Provincial Chancellor Karen Webb said she would need to confirm the province’s founding documents before any changes occurred. She added that the name “Province of Rupert’s Land” can’t be dropped or changed until the legal aspects are handled.
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June 2022
Justin Welby, the Archbishop of Canterbury (second from left), speaks with Chief Calvin Anderson of the James Smith First Nation during his visit to the reserve on April 30. Also pictured at the head table are Saskatchewan Bishop Adam Halkett (in purple and black) and national Primate Linda Nicholls (in orange shirt). Photos by Mary Brown
Welby affected by stories from residential school survivors By Mary Brown PRINCE ALBERT — I started working in the Synod Office in January 1998. This was when the diocese was served with the first lawsuit regarding residential school claims. In total we were served with 154 lawsuits. I entered the details of abuse into a database. The legal jargon describing the details does not begin to describe the actual events. The Most Rev. Justin Welby, Archbishop of Canterbury, visited the James Smith Cree Nation on April 30 to hear some of the stories from survivors of the Indian residential schools. It was a nice sunny afternoon and everyone gathered outside to process into the gymnasium. James Smith Cree Nation has three chiefs who welcomed the archbishop and presented him with a wooden box with his name, title, and crest of the Church of England, while inside was an eagle feather. He was also presented with a Star Blanket by the grandmothers and a beautiful beaded picture of Stanley Mission from La Ronge.
The archbishop spoke about Coventry Cathedral that was bombed during the Second World War and presented to the community a replica of a statue that can be seen at the site of the new church in Coventry. He said that not many people receive this statue. It will be put in the Anglican Church in memory of this visit. The first person to speak about their experiences was the Rev. Martha Stonestand. She told us that about 40 children, some as young as five or six years old, were loaded into a big truck and taken to the Gordon Residential School. When they got there they were stripped of their clothes, bathed and had powder put on their hair. They were separated from their siblings. She hardly saw her sisters after arriving. The first month they were there, Martha and three of her cousins ran away. It took them four days to make it home. But in a few hours the RCMP came to take them back. Since she was the youngest at 10 years old, she was made an example of what would happen if you ran
Dancers from the James Smith First Nation perform for a crowd of onlookers, during the visit to the reserve by the Archbishop of Canterbury on April 30. The reserve is near Prince Albert. away. She was taken to the auditorium where all the kids were. Her long hair was shaved off, she was punched around, and strapped with a strap and did not get any food for one full day. They wrote letters to their parents and
their parents wrote them letters, which neither of them received. She questioned why the staff were so mean to them and wondered if they were told to treat them that way. There was no love in that school. Others spoke of their
parents who attended residential schools and how that has affected them. This includes how they didn’t want to talk about it especially the ones that were sexually abused. The story that filled everyone in the room with Continued next page
June 2022
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A group picture is taken after the Most Rev. Justin Welby, Archbishop of Canterbury, apologizes to residential school survivors for the Anglican Church's role in the schools. From left are Deacon Theresa Sanderson, Bishop Adam Halkett, Rev. Wilfred Sanderson, Chief Burns, Primate Linda Nicholls, Welby, Chief Calvin Sanderson, suffragan Bishop Riscylla Walsh Shaw, residential school survivor Martha Stonesand (seated) and her daughters and granddaughters. Photos by Mary Brown
... Survivors tell their stories to Archbishop of Canterbury Continued from page 16 disgust was told for the first time by a 60-year-old man. He had a very hard time telling his story to us. When he was four years old, he was sent to the residential school. He was small for his age and was picked on by the staff. One nun took him under her wing and would sit him on her knee and read the Bible to him all while molesting him. He went to that school for 10 years from 1965 to 1975. None of the people who spoke blamed the church; they blamed the people who worked there. A lot of them are very religious and lead righteous and productive lives. The archbishop was very moved by these testimonies and said it took courage to open a
The Archbishop of Canterbury receives a Star Blanket after his apology. window into hell where they were. All of us from time to time look into such a place, but very few of us have to live with it. He said they have shone a light on others
who disappeared. They have not gone unheard or unremembered into the darkness because they have remembered them. He said the difficulty about that bit of hell is it
was built by the church and in the name of the church. They have shown grace in saying it was not the church that did this. It is an extraordinary
grace and he wanted to say it is the only thing he questioned. But the church permitted it and turned a blind eye and still does sometimes. He asked where this evil comes from, for it is nothing to do with God to molest a child while reading him them the Bible. He wanted to avoid what happens too easily to over promise and under deliver. The archbishop promised that he and Primate Linda Nicholls will talk about this at the Lambeth Conference this summer and see how they can dismantle the Doctrine of Discovery in a way that it will never be used again. This could ensure that in the future when someone suggests setting up schools, we remember what has happened.
Archbishop of Canterbury apologizes to residential school survivors, thanks them for opening 'a window into hell' By Jason G. Antonio PRINCE ALBERT — Standing in a school gym filled with residential school survivors and orange paper T-shirts taped to the wall, the Archbishop of Canterbury apologized for the Anglican Church of Canada's role in operating the institutions and for the harms they caused.
The Most Rev. Justin Welby, senior bishop in the Church of England and figurehead of the 80 million-strong Anglican Communion, visited the James Smith Cree Nation — 58 kilometres east of Prince Albert — on April 30 and spent several hours listening to survivors’ stories. He then commended the former students for their
courage since they had “opened a window into hell.” “And you’ve called us to look into hell, where you were. And all of us, from time to time, look into such places. But very few of us have to undergo living there … ,” Welby said, who noted he was overwhelmed by what he had heard. “I think that where John’s gospel says the light
has come into the world and the darkness has not over come, your testimony is of those who were the light. And you have shone the light on others who may have disappeared.” While the Church built “that hell,” survivors have demonstrated “extraordinary grace” by saying it was not the Church that did that, but it was the people who
permitted it, allowed it, and turned a blind eye to what took place — “and still does sometimes.” Welby characterized Indian residential schools and putting Aboriginal children in them as a terrible crime, sinful, and evil. Moreover, he couldn’t understand “the depth of darkness” that would Continued on page 18
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June 2022
In a gym filled with residential school survivors, their families, and other guests, the Archbishop of Canterbury (standing middle) apologizes for the role the Anglican Church of Canada played in operating the institutions. Photos courtesy Anglican Video
... Archbishop of Canterbury pledges to dismantle Doctrine of Discovery Continued from page 17 compel certain people to enter the church and act how they did. “I am more sorry than I could ever, ever begin to express,” he said. “That is both personally and in my role as the Archbishop of Canterbury … . I am sorry. I am more sorry than I can say. I am ashamed. I am horrified. “I ask myself, where does that come from, that evil? It has nothing — nothing — to do with Christ,” he continued. “It is the wickedest, most terrible thing to molest a child while you read them the Bible. How can a human being do that and look themselves in the mirror? I am so, so, so very sorry.” When it comes to reparative action, Welby said he didn’t want to overpromise and underdeliver but wanted to under promise and over deliver. He pledged to speak with Primate Linda Nichols — senior Anglican
The Most Rev. Justin Welby speaks on the James Smith First Nation — 58 kilometres east of Prince Albert — on April 30. archbishop in Canada — and determine what the right action is so survivors feel the apology is valid. He also pledged to dismantle the Doctrine of Discovery so it couldn’t be used again. The crowd applauded this latter comment. Welby also wanted to ensure that First Nations people around the world
— some of whose stories he has also heard — never suffer again either. Furthermore, he wanted to find a way to ensure stories from residential school survivors were not forgotten so that such institutions could never arise again and harm others. With the Lambeth Conference happening this
summer in England — bringing together almost 1,000 Anglican bishops from around the world — Welby thought the event would allow small groups to learn from residential schools, understand the suffering people experienced and ensure the institutions never happened again. “… I want to say I will
not forget (those stories). I will not put (them) away. I will remember for some reasons particularly,” he said. Welby recalled growing up in an abusive, violent home where his parents were alcoholics. While he went to boarding schools as a youth, he recalled the love of his grandmother and mother — the latter gave up alcohol — although his father died from the disease. While he couldn’t understand what residential school survivors went through and didn’t claim to, he understood what it meant to live in a dysfunctional household. “So I’ve heard your word plunging into my thoughts and memories and heart. I can say sorry and I do mean it from the depths of my heart,” he said. “And I can carry that shame, and the promise that … (it) will not be dropped. “… Again, I apologize, I’m sorry, I am ashamed.”
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anglicanfoundation.org
June 2022
The Saskatchewan Anglican
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Anglican Foundation has big plans to celebrate its 65th anniversary this year By Jason G. Antonio PRINCE ALBERT — This year marks the 65th anniversary of The Anglican Foundation of Canada, and to celebrate this Jubilee milestone, the organization has big plans to support Canadian Anglicans and their parish projects. In the biblical tradition, Jubilees were a time to proclaim liberty throughout the land, cancel debts, restore property to its original owner and free indentured servants, explained Scott Brubacher, executive direction of the AFC, during provincial synod. This is a time of not only celebrations, but also of remission, restoration and reconciliation. “People talk a lot of about freedom these days, particularly during times of pandemic restrictions, but do we really know what we mean by it?” he continued. “As members of the body of Christ, I think it is helpful to recall the former Archbishop of Canterbury Michael Ramsey’s framing of the question. “It’s not about what we are ‘free from’ — or at least, that’s only half the discussion. We need to focus on what we are ‘free for,’ which is a much more thought-provoking question. “I believe that we are ‘free for’ acts of service, of compassion, of creativity, kindness, generosity, and selflessness,” he added. “(These are) all qualities that we see in abundance across our church and which we strive to
Scott Brubacher, executive director of The Anglican Foundation of Canada, speaks to synod delegates about the organization's past activities and future projects. Photo by Jason G. Antonio cultivate through our work.” Say Yes! To Kids Movement The Anglican Foundation has distributed over $1.5 million toward children and youth ministries over the past decade, but onethird of that happened last year due to the Say Yes! To Kids campaign, said Brubacher. “We were discerning the Spirit at work in this response — that we should follow where the Spirit was leading us, which was clearly bearing good fruit in myriad ways across the country,” he continued. This year’s campaign has just launched and runs until the end of June. So far there are 20 participants with goals ranging from $2,500 to $25,000. The AFC wants to reach 30 teams, while it has secure a matching gift of $50,000 to provide $1,000
for up to 50 teams. Brubacher added that the AFC is also working on more projects related to reconciliation and is making $100,000 available for First Nations-led churches so support their projects. Regional focus Since 2011, the foundation has distributed over $1.2 million in grants throughout the Province of Rupert’s Land — stretching from western Ontario to Alberta and north to the Arctic — to more than 150 recipients, said Brubacher. Of that funding, $800,000 has been for infrastructure projects. A recent focus has been in community ministries, where over $200,000 has been granted for projects such as educational development, outreach to immigrants, addressing hunger and poverty and enhancing
communications. “The work of reconciliation is vital and ongoing,” he continued. The foundation has invested $160,000 toward First Nation ministries, including urban native ministries in Edmonton and Winnipeg and language revitalization and translation of the Bible and liturgical resources into Aboriginal languages. The Anglican Foundation has also awarded $120,000 for professional development of clergy. Money has been given to Henry Budd College, the College of Emmanuel and St. Chad, and lay education and youth spiritual formation projects, such as “Get Liturgized” at St. Aidan in Moose Jaw. National focus Since 2021, the foundation has responded to the pandemic’s effect
on young people by raising $100,000 to support their mental health, social development and education, said Brubacher. The foundation “stepped out in faith, not sure what would happen,” or if anyone would join the project. The response was immediate and overwhelming, with over $110,000 in donations coming in. “We received the most applications of any grant cycle in our history: 84 submissions with a total request of over half-amillion dollars,” he said. Using major financial gifts received earlier in the year, the foundation approved over 90 per cent of the grant requests and awarded $470,000 to 79 applicants. Brubacher noted that this represents the largest one-time investment in kids and youths in the Anglican Church of Canada.
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The Saskatchewan Anglican
June 2022
Trip to Saskatchewan left major, lasting impression on Welby By Jason G. Antonio PRINCE ALBERT — Justin Welby, the Archbishop of Canterbury, will likely remember his trip to Saskatchewan for years to come, after he not only heard from residential school survivors, but also received many First Nations-themed gifts from synod delegates. Welby spoke about his experiences during a banquet on April 30 during the Province of Rupert’s Land’s 50th Session of Synod in Prince Albert. He explained that his visit to the James Smith First Nation — held earlier that day — was burned into his mind. He noted that everyone who holds responsibility in the Church, lay or ordained, should recognize that the “sinfulness of the body of Christ” dismays people, along with the divisions and destructive behaviours that sometimes arise among Christians. People from every part of society are drawn to the Church, while they are drawn to the faith because they know they need forgiveness, Welby continued. He pointed to 1 John and how God will forgive our sins if we confess our sins. “The Church is not a refuge for saints. It’s a home for sinners. And that means there will always be a lot of sin in it. And if we are self-aware, we will recognize that.” Hearing the stories of survivors cut into Welby’s spirit, considering that the Church had sinned many times. With these schools, the Church sinned by not recognizing the dangers of putting children into these institutions, he said. Anywhere in the world where such schools exist, they attract people who “have an unhealthy — and at times — downright demonic view of power and of the ability to exercise power over the powerless.” A second sin is not controlling what happened in the schools, while a third sin is that the Church didn’t recognize over many decades how wrong the schools were, he said. He was struck by how gracious the survivors were toward the Church and their Christ-like attitude by not blaming the institution but only the people who worked at the
Justin Welby, the Archbishop of Canterbury (left), reacts after receiving a coffee mug from Rev. Dr. Iain Luke with the College of Emmanuel and St. Chad. Welby spoke about his time in Saskatchewan at the banquet during Provincial Synod on April 30, and afterward, he received many gifts from Aboriginal delegates, bishops and organizations. Photos by Jason G. Antonio
Justin Welby, the Archbishop of Canterbury, and Primate Linda Nicholls of the Anglican Church of Canada pose for a picture before the start of the banquet.
The Archbishop of Canterbury recalls his time visiting with residential school survivors on the James Smith reserve earlier on April 30.
Christine and John Rye from the Diocese of Saskatchewan speak to the Archbishop of Canterbury before the start of the banquet.
schools. Welby wrote a book on reconciliation recently and noted there are some lessons from it. One lesson is that reconciliation can only be done by those in the dispute and not imposed from outside or made to happen, while it also requires a deep repentance by the offenders. Reconciliation also cannot happen without sacrifice by the offender or more powerful party. “For the Anglican Communion, for the Church of England, we need to recognize the need for that sacrifice. And it’s a real sacrifice (and) a painful sacrifice,” he said. The second lesson is that reconciliation is a holistic endeavour that must involve every part of the human person and society. Research shows that being abused, tortured, manipulated, kidnapped and in constant conflict, have a major effect on the brain’s chemistry, he said. This reduces empathy and increases anxiety while it diminishes people’s ability to shrug off small issues. It also affects the DNA as the harms continue for generations. “So what we have done is … we have damaged people at a level that goes to the very deepest chemistry within them, that God has put in them, has created in them, that was created perfect,” Welby said. When he realized the damage the Church caused, he sat at his desk for a long time and reflected on “the terrible sin” that had been committed and what it means to “mess with God’s creation.” Welby added that he hoped Synod delegates came up with ideas to help the Anglican Communion heal from its divisions. After his speech, indigenous delegates and groups presented Welby with gifts from their communities. Some gifts included birch bark bitings, soap, a painting of an Inuit person under the aurora borealis, an orange bunnyhug supporting children who attended residential schools, a picture of St. Alban’s Cathedral in Prince Albert, a stole made by an Aboriginal seamstress and several beaded crosses.
June 2022
The Most Rev. Justin Welby admires a picture of an Inuit person dancing under the aurora borealis, a gift given by the Diocese of the Arctic after Welby's speech at the synod banquet. Top four photos by Jason G. Antonio
A bunnyhug honours all students who attended Indian residential schools and never came home.
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The Archbishop of Canterbury looks at a beaded pectoral cross that an Aboriginal delegate made, while also wearing a stole that a First Nations seamstress created. Bishop Adam Halkett is also pictured.
A frame filled with birch bark bitings.
The Archbishop of Canterbury (middle) stands with members of the Anglican Council of Indigenous People at the conclusion of the synod banquet and after receiving gifts from them. Saskatoon Bishop Chris Harper is third from right. Photo by Rev. Peter Coolen
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June 2022
Delegate reflects on the issues that provincial synod discussed By Rev. Peter Coolen PRINCE ALBERT — The 50th Session of the Synod was held in Prince Albert from April 28 to May 1. Most delegates stayed at the meeting hotel, the Coronet, which proved to be an excellent location for room comfort, meal quality, conference venues and efficient, diligent and very pleasant staff. Registered attendees included a number of Indigenous organizations, 14 provincial bishops as well as our Archbishop, Greg Kerr-Wilson; the Primate, Linda Nichols; Justin Welby, the Archbishop of Canterbury; and the delegates of synod. Overall my impressions coming out of this synod was very positive. The feeling that I had experienced from past synods of the Indigenous members standing outside and looking in was replaced with a new impression that we were all one standing together on the inside, working and walking together with gifts differing to address the priorities of growth and partnership. Archbishop Greg’s term as archbishop having finished, the first order of business at the opening service in St. Alban the Martyr Cathedral was the election of a new archbishop. Normally all 10 bishops in the province are on the slate, but this time a rule change allowed bishops to opt out. This left only Bill Cliff, Chris Harper and Kerr-Wilson on the ballot; Kerr-Wilson was (re)elected by a large majority. The homily for the opening service of synod was given by Bishop Sid Black, the acting Indigenous archbishop. His positive message was that, “The Church is on the edge of something wonderful” and “Jesus blesses us with growth when we have a clear gospel message … . He blesses us in his own way and in his own time … . Every human heart yearns to be free, to live free, to die free; freedom means to be bound to a relationship to God that is life affirming” The opening session of synod was chaired by Archbishop Greg, however, the following day he became COVID-19 positive and the remainder of the
Ralph Duncan, Christine Rye and Mary Lou Hoskin perform hymns and songs during communion, at the closing church service on May 1 for provincial synod. Photo by Rev. Peter Coolen
Rev. Michael Bruce (centre) from the Diocese of Qu'Appelle casts his vote for the next metropolitan of the Province of Rupert's Land, during an election on the first night of synod. Archbishop Greg Kerr-Wilson was re-elected. Photo by Jason G. Antonio
Susan Suppes, secretary for the Province of Rupert's Land, gives an emotional thanks after synod delegates celebrated her more than two decades of serving in her position. This was her last synod since she was retiring. Photo by Jason G. Antonio
sessions were chaired by the prolocuter, the Rev. Dr. Iain Luke. Synod proceedings as usual consisted of a series of business sessions interspersed with Bible and theme discussion groups, nominations and elections. Presentations were also made by the Primate, Linda Nichols, The Anglican Foundation of Canada and on the General Synod strategic plan. A number of motions were presented and passed, the only controversial one being a proposal to add years of
He described the schools, which were not just created here but in other countries as well, as a three part sin: firstly, a sin in denying and trying to destroy or twist the gifts of spirit, culture, language and belief given by the Creator to His Indigenous children. Secondly, in allowing the schools to become the locus of individuals who prey on the weak and create “evil and demonic activity” and to ignore the problem and to not try and stop it. And thirdly, for the long attempt to ignore, deny and silence rather
experience requirements to the election of bishops, which was defeated. A motion was also passed directing the chancellors to investigate and report to synod on the processes required to change the name of the province. The banquet and Gospel Jamboree were held Saturday evening; the speaker for the banquet was Justin, the Archbishop of Canterbury, who spoke about his visits to, and sharing sessions held with, residential school survivors in the area.
than help those damaged by these actions. Justin’s speech was followed by gift presentations from the chiefs and various indigenous groups and individuals to Justin, and gifts to them and the provincial bishops from him. Sunday brought the close of synod business, the announcement of the results of the elections for the various committees, and the positions of the prolocutor and deputy prolocutor. The synod also gave warm thanks Continued next page
June 2022
The Saskatchewan Anglican
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... Putting Jesus first helps us deal with life's uncertainties, archbishop says Continued from page 1 we can regulate out of bad situations,” said Welby. “So do governments and all institutions. If in doubt, ban it or make it compulsory … for that will solve the problem.” The ‘who’ question The offer of Christ to the Church and to the world in such situations revolves around a question. While people normally ask what they can do to address something, Jesus asks people who they follow. This is illustrated in John 14, where Jesus asks people “who” they follow. Once people know who they follow, they can then ask the “what” questions. “… Jesus comes up with this extraordinary phrase, ‘I am the way, the truth and the life.’ … Ask the who question and the answer is Jesus. The answer is Jesus to most things,” Welby remarked, noting “truth” in both testaments means doing what is true, being reliable, and trustworthy. “… in John’s gospel, when Jesus talks about being the life, He is talking about abundance,” he continued. This love is seen at the wedding in Cana, raising Lazarus from the dead, and when Jesus washes his disciples’ feet. “We see that we can trust Him because this love is poured out.” Seeing the world differently Welby commended the indigenous-led GospelBased Discipleship program, which puts Jesus
Justin Welby, the Archbishop of Canterbury, becomes animated while giving his sermon during the closing church service at provincial synod. Photo by Jason G. Antonio at the centre. He noted that Christians have a tendency to start with what they can see and fit Jesus into that. However, he said that in the sixth century, St. Benedict started monasteries because he wanted people to start with Jesus first and see the world differently. “It’s so very difficult, because as human beings we see what’s in front of us, and we’re called to see in faith and live with an openness to Jesus,” he continued. “And what we learn about in the structures of the church, the older and bigger it is, the more human and less godly it becomes … where rules matter more than people.” This aspect was most noticeable in the “tragedy
of the residential schools,” where it was strange that few objected to what was happening. The schools were an addiction of process over people. If the Church had asked “who” first, then it would have realized taking children from families was wrong. Embraced by God In the reading from James, Welby noted that those early Christians were vulnerable to abuse and harm from others in power. Since they were told they were citizens of heaven and foreigners on Earth, that made it easier to persecute or enslave them. However, James says that they are blessed and embraced by God even if society rejects them. James also tells them that
God sees, knows and loves each of them. “It is not wealth, power or dominance that endures in the eyes of God. It is those who believe, those who have faith even when it might seem as if they have very little to have faith in,” Welby said, noting the residential school survivors’ faithfulness in God overwhelmed him. The letter from James re-humanizes people and treats them with dignity. That is also the mission to which the Church is called. That is why it’s terrible when that mission fails. Healing through Jesus Christians should open their eyes to see what God makes of the situation and recognize there is unity
in diversity since the Lord made everyone with equal value, said Welby. Humanity is wonderfully different, which is part of God’s overabundant plan for creation. “We are called to be healed of forgetting the hope of God’s action. We are called to start with Jesus — the who — and take the world to the Jesus we see … ,” he continued. Welby pointed to Psalm 56:8, where God says, “I have stored up your tears in a bottle.” He noted that we are not alone in our sorrows since the crucified God is at our side and mourns with us. He added it is through Jesus that God offers us reconciliation, assuming there is a willingness to repent and openness to forgiveness.
... Delegate reflects on provincial synod Continued from page 22 and gifts to the retiring secretary of synod, Susan Suppes, for her many decades of untiring and exemplary service, The closing service for synod was held at St. Alban the Martyr Cathedral. Archbishop Justin gave the homily to a full house, recapping and expanding on his points of the evil of the residential school system and our shared responsibility to heal one another and to move
forward into a new future together. The one idea that stood out from this for me was, “Why did no one complain; why were we all silent?” Why were we all complicit? After the service Justin remained outside the cathedral briefly to greet those leaving, to socialize, to have pictures taken and to sign autographs. The 51st Session of Synod will be held in 2024 in Yellowknife.
The Archbishop of Canterbury greets people outside St. Alban the Martyr Cathedral in Prince Albert after the church service. Photo by Rev. Peter Coolen
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The Saskatchewan Anglican
June 2022
Clergy from three dioceses gather for joint service Clergy with the Diocese of Saskatoon gather after a service of reaffirmation of baptismal and ordination vows and Blessing of Holy Oils held at St. John the Evangelist Cathedral, Saskatoon in early April. Photos by Mary Brown
Clergy from the Diocese of Saskatchewan.
Clergy from the Diocese of Qu'Appelle.
DIOCESE OF QU’APPELLE
New bishop makes first visit to Katepwa By Alan Hustak Courtesy the Fort Times KATEPWA (Qu'A) — Bp. Helen Kennedy will make her first pastoral visit to the historic All Saints Anglican Church in the resort village of Katepwa when it opens on May 22. Services will continue at 9:30 a.m. Sundays until Sept. 4, The little wood-frame Gothic Revival church has been at the east end of the lake since 1887. A history book indicates a picnic raised $70, or one-third of the money needed for the building fund, in July 1886. “The young ladies of the parish tended the ice cream and lemonade department carried on a large and profitable business, nearly breaking the pockets of the bachelors so delicious were their beverages and their
solicitations so pressing.” Among the founding families of All Saints were the Skinners, who settled in the valley in 1882; Lucy Beck, the first organist; and pioneers Townsend and James Frederick Vidal. The founding priest was Rev. Daniel Lewis. During the winter of 1887, "The Vidette" newspaper reported that “an English church of no mean architectural pretensions consisting of a nave and a chancel 42 feet long has been raised, rendering it one of the most attractive churches in the diocese.” In the 1960s the church was slated for demolition, but bequests from several parishioners helped repair the building and kept it from collapsing. It was registered as a municipal heritage property in 1990.