Saskatchewan
anglican
The newspaper of the Dioceses of Saskatchewan, Saskatoon and Qu’Appelle • A Section of the Anglican Journal • February 2020
Joint Rosetown parish honours three milestones By Rev. Lauren Miller ROSETOWN (Qu’A) — Three milestones were celebrated at St. Andrew’sTrinity Anglican-Lutheran Church on Nov. 3, 2019. The congregation and visitors from the community celebrated the centennial of the present church building, the 110th anniversary of St. Andrew’s Anglican Church, and the 30th anniversary of the amalgamation of Trinity Lutheran Church and St. Andrew’s Anglican Church. Archdeacon Catherine Harper represented the Diocese of Qu’Appelle, bringing greetings from Bishop Rob Hardwick. The history of St. Andrew’s-Trinity Church blends two church histories into one. St. Andrew’s Anglican Church began as a mission as Anglican workers followed the railways out of Regina. The first services were held in Kings Hall in 1909. A mission house was purchased in 1912, followed by the building of the first church. In these early years there was a Sunday school, a ladies’ group, a choir, and a vestry to oversee the operation of the church. The first church building was destroyed by fire in December 1918. The congregation continued to worship as they planned to build a new church. This is the present day church on the corner of Third Avenue and Main Street. The first service in this building was held on Oct. 19, 1919. Trinity Lutheran congregation began in 1966 with services held in homes and in the Presbyterian Church until the church was built and dedicated in April 1968. During these years there was a Sunday school, an Evangelical Lutheran Women’s group, and a church council. In 1989 St. Andrew’s
Rev. Lauren Miller (centre) celebrates the eucharist in St. Andrew’s-Trinity Church, the 100-year-old building that houses the Anglican and Lutheran shared ministry in Rosetown. He is flanked by Archdeacon Catherine Harper and licensed lay reader David Saville. In addition to celebrating the building’s centennial, the service recognized the 110th anniversary of the Anglican parish, and the 30th anniversary of the joint ministry. Photo by Ruth Miller Anglican and Trinity Lutheran agreed to set up a shared ministry known as St. Andrew’s-Trinity Anglican-Lutheran shared congregation. For a time services were held alternately in each church building. In 1991 the Lutheran
church was sold and moved to become the Anglican Church in Davidson. St. Andrew’s-Trinity Church became a church of firsts. It was the first shared ministry to make a covenant that acknowledged the tradi-
tions of both churches, which was signed by the bishops and members of both traditions. This has since become a common tradition with the signing of the (national) Waterloo Declaration in 2001. It was also the first church in Saskatchewan
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and possibly Canada to hold a confirmation service with both bishops presiding, which occurred in 2002. The parish holds both Anglican and Lutheran services and regularly makes use of the liturgies of both traditions.
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The Saskatchewan Anglican
February 2020
Published by the Dioceses of Saskatchewan, Saskatoon and Qu’Appelle. Published monthly except for July and August. Whole No. 292, Vol. 48, No. 6 A Section of the Anglican Journal SUBSCRIPTIONS For change of address, undeliverable copies and subscription list updates, contact:
Tarts for Qu'Appelle House Nine members of the Qu’Appelle House Auxiliary met at St. Phillip, Regina, at the end of November to use the commercial kitchen to prepare tarts for the annual Christmas Tart Tea for residents and guests at Qu’Appelle House. At the end of a busy morning, 22 dozen tarts — blueberry, cherry/cranberry, mincemeat and butter tarts — had been prepared, baked and boxed. Marilyn Forster and Joanne Aldcorn are shown boxing up tarts for the journey from St. Philip to Qu’Appelle House. Thanks to Faye Metz and Marilyn Forster for organizing and to Brenda Gendall for preparing the butter tart filling. It was a great morning of sharing and fellowship amongst the ladies from St. Phillip, St. Luke, St. Mary and St. Matthew. Photo by Pat Abd-Elmessih
To submit or to produce? What do you think yielding every area of your life to Christ would involve? By Archdeacon Cheryl Toth
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ast summer my tomato plants were amazing. My husband gifted me with a number of plants—some heritage varieties, some modern hybrids. I thought carefully about where to place them in my garden and paid attention to their need for water and feeding during the growing season. Since we had a warm September, they all had time to produce and the yield was abundant. I ate tomatoes daily, preserved tomato sauce and dehydrated them as well. The image of the plants, heavy with fruit and ripening in the waning days of summer, comes to mind when I think of what yielding our lives to Christ means. The word “yield” is an interesting one that has more than one meaning in English. In the Letter of James we see two of its meanings in use. In James 3:12 the author says, “Can a fig tree, my brothers and
sisters, yield olives, or a grapevine figs?” Yield is used to translate the Greek poieo, which means to produce or give. The fig tree can only give figs because that is what is created to do. In James 3:17 the word yield is used again to translate another Greek word. “Wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy.” Here the Greek word eupeithes, which means to be compliant and to obey easily, is translated as willing to yield. So which meaning are we thinking of when we speak of yielding our lives to Christ? The question is harder to answer than might first appear. Often when we think of ourselves in relation to Christ we are primarily aware of Him as our Lord, our Saviour and our King, ways we often speak of Christ in the church. With those images in mind, yielding to Christ is almost always interpreted as submitting ourselves and our will to the mind and will of Christ. It implies that what we
want is often in conflict with what Christ wants for us, and that we must let go of our own desires to follow the way of Christ. There are times when this is a reality for us. When we consider how we might live faithfully, there are situations in which we might struggle to comply with Christ’s teaching. For example, giving generously in a culture that tells us to accumulate can be an act of discipleship that asks us to yield to Christ. Yielding — in the sense of bringing forth in our lives that which we are inherently created to produce — asks something else of us. In this way of thinking, yielding to Christ is to allow Christ the Gardener and Shepherd to tend our lives and guide our way so we might be fully who God wants us to be. The Quaker theologian Parker Palmer speaks of this in his book Let Your Life Speak. He asks us to consider if the life we are living is the one that truly reflects who we are. The question to ask is whether “the life I am living is the same as the life that wants to live in
me?” Are we living in such a way that both our strengths and weaknesses are authentically engaged so that we know our limits, our frailties and our abilities, and offer them all in the service of God and of one another? If we do so in a way that is, as James says, without hypocrisy, we will be open about who we are, what we can do, where we need help and how we might reveal Christ’s life in our living. Yielding to Christ in this understanding is part of the process of growing fully into Christ and into ourselves. It is less about submission and more about listening to what our life says about who we are created to be and what we are created to do. Like the tomatoes that grew in my garden, perhaps yielding to Christ is a matter of acknowledging the care of the Gardener and letting ourselves bloom where we are and produce the fruits of the life we are given to live. The Ven. Cheryl Toth is Archdeacon of St. Cuthbert’s and serves as Stewardship Officer for the Diocese of Qu’Appelle.
• 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 Submissions for the April issue must be received by the diocesan editor no later than Feb. 28. All pictures must be sent as JPEGS and 1 MB (megabyte) in size. 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
February 2020
The Saskatchewan Anglican
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The Bishop's Corner
Dioceses discuss sharing resources, possible mergers By Bishop Rob Hardwick, on behalf of the bishops of Saskatchewan, Saskatoon and Qu’Appelle
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his fall renewed conversations have taken place between the bishops of the dioceses of Saskatchewan, Saskatoon and Qu’Appelle regarding the sharing of resources. The Lectionary readings for our meeting dates set the tone and shaped the conversations of our meetings. In September our focused reading was 1 Kings 19 and Luke 5:33-39: •
Is there a repeated narrative of the past that is holding us back (1 Kings 19:10-14)?
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Is there a desire to die (1 Kings 19:4)?
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The importance of succession planning (1 Kings 19:15-16).
• •
•
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• Episcopal ministry and what it might look like – whose bishop(s) – who elects? Consideration was given, and openness voiced, to sharing these talks with neighbouring dioceses. As bishops we reviewed the staffing and costs for each diocesan office. Approximate figures for the total administration budget for the three dioceses in 2019 are as follows: •
“What are you doing here?” (1 King 19:9 and 13)
Total cost for three- and one-half bishops (includes housing, stipend, travel, benefits, hospitality and commissary costs) is about $385,175
•
What will the relationship be, if any, between the old and the new (Luke 5:37-39)?
Total cost for three diocesan finance offices is about $140,700
•
Total cost for executive officers/archdeacons/secretaries is about $305,000
New wine cannot be put into the old wineskins — yet no one desires the new wine (Luke 5:39). Recognize the importance of this moment (Luke 5:34-35) The Message “This is Kingdom come.”
So what might be the advantages of working more closely together as Prairie dioceses? Sharing of resources; the greying of boundaries; Saskatchewanwide indigenous ministry; aid to ecumenical partnerships and practices; and cost sharing were identified. We looked at reasons why such talks like these had stalled or fizzled in the past: • Desire to elect own bishop
Therefore, the combined total of the above personnel (not including specially funded officers like youth, diocesan schools, Safe From Harm program or stewardship, and not including office rent, insurance and taxes on buildings) is about $830,875. Outcomes and observations: • The level of trust, care and respect in our gatherings are remarkable. •
These conversations are shared with our diocesan councils or executives.
•
Next conversations to include clergy and laity (perhaps two of each from each diocese).
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Mistrust of ecclesiology and theological prospective of different dioceses
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There is a need to face and identify our motivations for and against change.
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Canon law differences
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Constitutional diocesan and provincial canon changes may be required
There is no perceived desire for a take-over; instead a desire to work together with a renewed emphasis on mission and discipleship across dioceses.
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•
Further reduction in representation at General Synod. (Weakens the Prairie voice) Administration differences
•
There was
honesty in sharing the challenges each diocese faces in terms of finances, personnel, context, geography, history, need, theology, ecclesiology, governance, language, authority. •
There is the challenge of change, and the danger that simply a financial motivation for change might over-shadow Christ’s call to build the Kingdom of God in a new way. (What is our motivation?)
•
New wineskins are needed, not just for our diocesan offices or bishops but a core change for every parish in Saskatchewan
•
There is a commitment and desire for the Saskatchewan Anglican bishops to continue the journey as above and for shared prayer and support of one another.
•
The prayer attributed to Sir Francis Drake to be a guiding prayer for future gatherings:
Disturb us, Lord, when we are too well pleased with ourselves, when our dreams have come true because we have dreamed too little, when we arrived safely because we sailed too close to the shore. Disturb us, Lord, when with the abundance of things we possess we have lost our thirst for the waters of life; having fallen in love with life, we have ceased to dream of eternity; and in our efforts to build a new earth, we have allowed our vision of the new Heaven to dim. Disturb us, Lord, to dare more boldly, to venture on wider seas where storms will show your mastery; where losing sight of land, we shall find the stars. We ask You to push back the horizons of our hopes; and to push into the future in strength, courage, hope, and love. AMEN The November gathering of the three diocesan bishops was again guided by the Scriptures for the day, Revelation 21:1-8, “See I am making all things new;” “A New
Jerusalem;” “Those who conquer will receive;” “What was — is passed;” “Take courage – Trust me – God is among his people.” The second Lectionary Scripture for the day was Matthew17:14-21: If you have faith like a mustard seed you can say to mountains ‘move!’ The message we took was to take God’s faith and mission seriously and to ask and identify: What is stopping us? Of what are we afraid? What mountains need moving? Comments from discussions in the various dioceses were shared and though this is still early days, the executive committee of the Province of Rupert’s Land has also been informed of the tri-diocesan conversations and was supportive. Further talks were encouraged and the provincial executive asked to be kept informed The bishops have identified questions that need to be addressed; consider and are open to inviting another Prairie dioceses into the conversation; and discussed a number of possible models of governance to be shared at upcoming councils/ executives. In terms of time line, the next Provincial (Rupert’s Land) Synod will be April 2021 in Prince Albert. This is an important focus date to consider if there is to be a common agreement to walk together in a new way. In the meantime, indigenous and Council of the North considerations will be explored as it is still unclear of the direction a self-supporting indigenous ministry will take, and what level of funding and direction will be given to Council of the North dioceses from Council of General Synod. So, what do you see as positives in all these conversations? Do you have questions or hesitations about the conversations so far? In what ways do you, or don’t you, see the breath of the Holy Spirit in the above? Bishop Adam Halkett Bishop Rob Hardwick Bishop Christopher Harper Bishop Michael Hawkins
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May the God of Hope fill you with joy and peace. –Romans 15:13
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The Saskatchewan Anglican
February 2020
Book review
Pastor provides tips on using humour in sermons Courtesy The Diocesan Times
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ew preachers seem to be given two rules when for how to start a sermon:
1. Never tell a joke. 2. Always tell a joke. With that dichotomy, the role of homiletic humour can be a conundrum. It is exactly this confusion that Susan Sparks seeks to address in her book Preaching Punchlines: The Ten Commandments of Comedy (Macon, GA: Smyth & Helwys Press, 2019). Approachable and brief at 120 pages, this book breaks the never/always dichotomy with abundant external resources (shared by QR codes), quotes, and try-this-at-home exercises. Sparks knows her material: a former trial lawyer-turnedstandup comedian turned Baptist Pastor, she has faced a wider variety of captive audiences than most. The commonality in all those settings, she posits, is that a little joy goes a long way to conveying a message authentically. Within the book, each “commandment” serves as a pointer
from Sparks’ experience. This is not intended as a comedic handbook, but as a tool to assist preachers in their preparation and delivery of the good news. She offers suggestions from her previous careers that can enhance a sermon’s delivery: basics like getting to the point, using movement, connecting with
the people coming in the door, practising our prepared material, preaching with variation in voice, volume or even location. She reminds preachers of the importance of prayer, of our dependence on God’s grace, of how worship (with few somber exceptions) should evoke joy in the hearts of all gathered, and on how we’re not all going to change the world every time we open our mouths. Sparks invites preachers to re-read Scripture with an openness to its humour, as “the Bible spans the gamut of our human existence” (p. 46). Overall, this is a book designed to re-energize preachers who have spent many years standing in pulpits. It hopes to inspire new preachers to find their unique voice and style in an authentic way that will help relate the Good News of God to the world that we’re living in. Mostly, this book is an offering and reminder that we, who are preaching, are privileged with sharing the Gospel: that place of honour, granted to us by the people listening from the pews, should be approached with reverence and with joy.
“We have to show up every time with the fullest sense of joy we can muster... [b]ecause what we bring into the pulpit, the congregation takes away” (p. 104). As a trial lawyer-turned-standup comedian and Baptist minister, Susan Sparks is America’s only female comedian with a pulpit. A North Carolina native, Susan received her B.A. at the University of North Carolina and a law degree from Wake Forest University. After 10 years as a lawyer moonlighting as a standup, she left her practice and spent two years on a solo trip around the world, including working with Mother Teresa’s mission in Calcutta, climbing Mt. Kilimanjaro, and driving her Jeep Wrangler solo from New York City to Alaska. Upon returning home, she entered Union Theological Seminary in New York City, where she earned a master of divinity and wrote an honours thesis on humour and religion. In May 2007 Susan was installed as the 15th senior minister of the historic Madison Avenue Baptist Church in New York City. She was the first woman pastor in its 170-year history and she remains there to this day. (Y’all come visit!)
DIOCESE OF SASKATOON
Announcements for February 2020 Saskatchewan Anglican online! Did you know that you can read current and past issues of the Saskatchewan Anglican online at https://issuu.com/ thesaskatchewananglican or on Facebook at www.facebook.com/ saskatchewananglican or the Diocese of Saskatoon website at www.anglicandiocesesaskatoon. com/saskanglican? g What is our bishop up to? check out the bishop’s Calendar on the redesigned, new and improved diocesan website. g Indigenous Culture and Spirituality Day: Indigenous Culture and Spirituality Day for all members of the diocese will take place on Saturday, Jan. 25 from 10 a.m. to 4 p.m. by Bishop Chris Harper and Rev. Denise McCafferty. This will include an official blanket exercise teaching tool. For more information please contact the synod office or the Rev. Denise McCafferty at denisemc@sasktel. net. g Lay Reader Information Meeting and Workshop: A Lay
Reader Guild Meeting and Workshop will be held Saturday, Feb. 29 from 10 a.m. to 4 p.m. If you are interested in becoming a lay reader or are an inquirer into ordination, your presence at this event will help set a baseline for understandings about liturgy and church administration. For further information please contact the Rev. Dr. Trish McCarthy at tmccarthy@sasktel.net or 306-370-8378. g Celtic Evening Service in Saskatoon: The Celtic Evening Eucharist Service continues in its fourth year at St. George’s Anglican Church, 624 Ave. I South, Saskatoon. Services are held every Tuesday night at 7 p.m. g New School of Discipleship: The Diocese of Saskatoon is beginning a School of Discipleship that will consolidate the separate programs of lay reader and locally raised clergy training; St. Bridget’s; and training in ministry support. A new Ministry Preparation Program: 2020 - 2023 Plan has now been released. For information on this program and the program’s courses,
which begins January, to inquire about applying and to obtain application forms, please contact the School of Discipleship’s co-ordinator, the Rev. Dr. Trish McCarthy, at tmccarthy@sasktel.net or 306370-8378. g A French Baroque Banquet with Music: An Allegorical Portrait of Louis, The Sun King, dinner and concert, Christ Church Anglican Saturday, Feb. 22, 515 28th St. W. Saskatoon. For more information, please call Cathy at 306-321-6695 or email catherinejengel@gmail.com (also please see notice elsewhere in this issue). Other special church services and meetings: g Queen’s House: Centreing Prayer: Monday evenings, 7-8:30 p.m.; Women in Ministry Luncheons: monthly, 12-1:30 p.m. (please call for schedule); Taizé Prayer: second Wednesday every month, 7-8 p.m. g All Saints, Saskatoon: Thursdays at 5 p.m. (BCP) said Evening Prayer followed by Low Mass. Christ Church, Saskatoon:
(BAS) Evening Prayer followed by coffee/tea and conversation, every Thursday 7 p.m. g Cathedral of St. John the Evangelist, Saskatoon: Lunch time Eucharist at 12:10 p.m. in the Lady Chapel followed by tea/coffee in the parish hall (bring your own bag lunch). g Seniors’ Lunch in Battleford: St. George’s Anglican Parish, Battleford holds a monthly seniors’ lunch the first Monday of each month; the food is provided by the parish members and is complementary. Deadline To be included in a timely manner, brief notices should be sent to the Associate Editor by e-mail or “snail mail” by the last week of the month, two months before the month in which insertion is desired (for example, December submissions will be in the February issue). Detailed and longer texts of upcoming events will not be included here, but should space allow, could be the subject of article and notices elsewhere in the paper.
February 2020
The Saskatchewan Anglican
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The heads of the three schools of the Saskatoon Theological Union, the Rev. Dr. Iain Luke (principal, College of Emmanuel & St Chad), the Rev. Dr. William Harrison (president, Lutheran Theological Seminary) and Deacon Richard Manley-Tannis (principal, St Andrew’s College), happily announce that their schools will locate together in the St. Andrew’s College building in the summer of 2020. Photo by Glen Sorochuk
Together and distinct: The future of the Saskatoon Theological Union By Glen Sorochuk LTS director of communications and development SASKATOON — The schools of the Saskatoon Theological Union (STU) are pleased to share the joyful news that we will be locating together in a single building on the University of Saskatchewan campus, beginning in the summer of 2020. The College of Emmanuel & St. Chad (Anglican Church of Canada); Lutheran Theological Seminary, Saskatoon (Evangelical Lutheran Church in Canada); and St. Andrew’s College (United
Church of Canada) will occupy adjacent portions of the current St. Andrew’s College building on College Drive beside the hospital and medical complex. At present, Emmanuel & St. Chad (ESC) and Lutheran Theological Seminary (LTS) are in a large building owned by LTS, at the northwest corner of the university campus, at a distance from their St. Andrew’s College (SAC) partner and from academic portions of the campus. The move will enable ESC, LTS, and SAC to co-operate more closely. More shared classes are
likely. We envision greater interaction among faculty, staff, and students, both formally and informally. Greater resource-sharing will be possible. Together, we will be stronger and more efficient. The three library collections will be physically unified in the SAC library area, while remaining distinct in the records. Currently, we share a library director, but the ESC and SAC collections are in separate portions of the SAC library while the LTS collection is in the LTS building. Combining our
DIOCESE OF QU’APPELLE
I
g March 6-8: Liturgics and Liturgical Theol-
ogy, with Rev. Dr. Jay Koyle g April 3-5: The Theory of Preaching g May 1-2: The Reader in Worship g May 29-31: The Practice of Preaching with Archdeacon Catherine Harper and Bishop David Ashdown g June 20: The Prac-
prospect of sharing space, convinced that God’s mission is drawing us into fresh partnership, and ready to discern how this new opportunity will enable us to respond to God’s call. For further comment or for inquiries, you are welcome to contact Iain Luke at 306-975-1555 or iain.luke@usask.ca; Richard Manley-Tannis at 306-491-8083 or richard. manley-tannis@usask.ca; Bill Harrison at 306-9667850 or president.lts@ usask.ca; and president of Emmanuel & St Chad’s College Council, Nancy Yee, at 306-261-4059 or yeen@sasktel.net.
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Diocesan reader courses coming up nterested in becoming a diocesan reader? The Qu’Appelle School for Mission and Ministry is offering the following required courses for Diocesan Readers training:
libraries will increase access to the books, enabling students from all STU schools to find volumes on a single set of shelves. Service and efficiency will also improve, with the library director serving fewer locations and, therefore, being more available to students. No decision has yet been made about the future of the existing LTS buildings, which are owned by LTS and located on land leased from the University of Saskatchewan. The college communities are excited by the
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The Saskatchewan Anglican
February 2020
An awakening By the Rev. Marie-Louise Ternier
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ditor’s note: At the 2019 diocesan synod, resolution No. 5, “that the Safe Church Policy as developed by the Safe Church Working Group be adopted” was passed. Information sessions and workshops on the new policy will begin in early 2020. The mood turned somber at an otherwise engaged and lively vestry meeting. What had just happened? Our wardens finished reporting on the diocesan meeting that introduced the new Safe Church Policy to every parish. Insurance companies are pushing the churches to develop such policies not only to safeguard the vulnerable, but also to minimize their own risk of bankruptcy in any potential lawsuit and payout. Our wardens expressed appreciation for the instructive presentation and for the due diligence of our diocese. But now, unbidden, a subtle chill blew into the gathering of these committed Christians. “This policy, however necessary, indicates how much we have lost,” one vestry member finally voiced. It was the elephant in the meeting; each person felt the truth of her words in his or her heart. Trust had been killed. Trust has been killed that the Christian family can live up to the calling of their Lord, trust that wherever Christians move and relate can be guaranteed to be a safe place of respect and caring. Despite our denominational squabbles, the unity of the Body of Christ is now painfully and acutely felt across the ecclesial divides. No church has been spared the world’s scrutiny and outrage. Yes, trust has been killed. Long gone are the days when churches had open doors through which anyone in need of quiet could enter and spend safe time alone with God to pray. Long gone are the days when a priest or pastor enjoyed the unquestioning
confidence of anyone in need. Long gone are the days when nuns and sisters were entrusted with the education of children. Moreover, allegations of coverups and insufficient sympathy for victims have been as damaging in the public eye as the abuse itself. The new Safe Church policy even requires priests to take a second person along on pastoral visits and to keep meticulous records of such visits,
The world paints us with one brush: we all carry the guilt and shame. Isn’t it an ironic and sobering fact that the sin of abuse seems to have greater power to reveal the unity of Christ’s ecclesial body than our Gospelwitness? lest an allegation arises years later. Whether it happened in our own tradition or not, in the shameful revelations of sexual abuse by clergy, of the church’s failure to understand the devastating effect on its victims, and of its failure to protect the vulnerable, the world sees us as one Body. In Canada, the additional blight of abusive treatment of Aboriginal children in residential schools has affected the credibility of all churches simply by association. When we claim that it wasn’t our church that committed the offence, our hypocrisy should turn our cheeks red from embarrassment and shame. Remember that, by the grace of God, go we. Besides, don’t we aspire to Christian unity? The world paints us with one brush: we all carry the guilt and shame. Isn’t it an ironic and sobering fact that the sin of abuse seems to have greater power to reveal the unity of Christ’s ecclesial
body than our Gospelwitness? In this sobering moment of history this is what Christian unity entails: carrying burdens together (Gal. 6:2), bearing responsibility together, joining forces in seeking justice and healing for victims, confessing our sins together before the cross of Christ, seeking mercy together, God’s mercy and the world’s forgiveness, and showing ourselves worthy of that forgiveness. The most recent Anglican-Roman Catholic Document Walking Together on the Way considers us: “fellow pilgrims journeying at the summons of God’s Word. … Walking together means that, as travelling companions, we tend each other’s wounds, and that we love one another in our woundedness” (para. 21). Early on in his pontificate, Pope Francis, when referring to today’s Christian martyrs, talked about an ecumenism of blood: “In some countries, they kill Christians for wearing a cross or having a Bible and before they kill them they do not ask them whether they are Anglican, Lutheran, Catholic or Orthodox. Their blood is mixed. To those who kill we are Christians” (Vatican Insider, December 2013). To those who kill we are Christians. To those who have suffered abuse at the Church’s hands, we are all guilty Christians, having inflicted wounds of profound betrayal. Can we be trusted anew? Are our efforts towards healing and justice sincere? Is our plea for mercy accompanied by penance and conversion? The jury is still out. In the meantime, the Safe Church Policy is an expression of the penance the world is requiring of us. If we cherish any hope of regaining public trust and even of our redemption in Christ, we would do well to engage such seriously and do our utmost to work out its pastoral implications. Not just for the sake of appeasing insurance companies, but to fulfill our moral obligations to the Body of Christ and to the world, and to restore the loving face of the Saviour in our actions and decisions.
Having no religion in Canada: peeking behind the numbers By Davor Milicevic Huron Church News In conversation with Sarah Wilkins-Laflamme (pictured), assistant professor in the Department of Sociology and Legal Studies at the University of Waterloo.
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ast May at the annual Anglican Editors Association conference in Winnipeg, Sarah Wilkins-Laflamme, a researcher in sociology of religion and quantitative methods, offered her audience a glimpse into religious dynamics of the ever-growing population of the unaffiliated in Canada. The unexpected revelation that those who claim they have no religion — or the religious “nones” as Wilkins-Laflamme calls them — are not necessarily unreligious at all necessitated additional information and led to this interview. In general, the numbers Wilkins-Laflamme offers should not come as a surprise. What is valuable and somewhat surprising comes when we start talking about trends behind the numbers. “In Canada right now it’s a quarter of population that says that they have no religion. If you just look at young adults, it’s even higher — one-third of them claim to have no religion,” says the researcher from the University of Waterloo, and immediately warns that the numbers have been on the rise for the last few decades. “There was a big surge of people who said that they have no religion in the ’80s, ’90s and early 2000s — this is when Generation X and Millennials came on to the scene,” says Wilkins-Laflamme. “Prior to that, the proportion of young people — the people in their late teen years — who would say that they have no religion or have no religious affiliation would be the same as their parents’ generation.” According to WilkinsLaflamme’s survey, about
35 per cent of Millennials claim they have no religion, as opposed to so called Silent Generation (10 per cent) and Boomers (10-15 per cent) in earlier decades. The surge has huge conse-
quences: “If you are looking at these trends in time, when you see these Gen X and Millennials going through young adulthood or middle-aged adulthood, that is when you see that non-religion rate climb and then it affects the numbers across the entire population,” explains Wilkins-Laflamme. But what does having no religion really mean? The rise in numbers of so-called religious “nones” required learning more about the people in this group. This is what Sarah has been doing for years. As it turns out, the group is far from being homogenous. According to Wilkins-Laflamme, roughly one-third of this group are individuals who are still working on their own religious or spiritual system, away from organized religion. This is what differentiates them sharply from other “nones” — those who could be seen as “corenone religious” (and who have scientific worldviews) and those who are not willing to put their time and effort into the question of spirituality. “We are trying to develop tools to research this area a bit more. We want to stop measuring what they are not and instead try to measure what they are,” says Wilkins-Laflamme. This may indicate that decline in numbers of people who see themselves as religious does not imply the disappearance of all things religious and spiritual. It also raises the question of whether religion is truly declining, or simply changing and becoming more individualistic. “We live in a society where there are a lot of Continued on page 7
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Building our future with God St. Cuthbert's Archdeaconry members meet and plan By Joanne ShurvinMartin, with files from the Communications and Engagement Working Group REGINA — Work and prayer continues as the people of the St. Cuthbert’s Archdeaconry discern their future together. The archdeaconry encompasses the seven parishes in the city of Regina, plus Lumsden and Pense. Wardens from five of the city parishes met twice in December to talk about a possible merger and “rebirth.” Based on the outcome of those conversations, recommendations will now be developed. These were then shared with the Wardens/Interim and Incumbents Group at a meeting on Jan. 8, before they went to the bishop and diocesan council on Jan. 25. This stage of the process will be completed in early February, in time for information to be shared and discussed at the parishes’ annual general meetings in February. The process began about two years ago, and has involved ongoing meetings with wardens and clergy, as well as town hall-type meetings in each of the parishes and for the entire archdeaconry. Throughout October and November 2019 Bishop Rob Hardwick met with the vestries of all eight parishes to listen and see where their congrega-
Dean Mike Sinclair records points of agreement at the Vision Day. Photo by Rev. Gene Packwood tions were at, what God was calling them to do, determine if they were ready and, if so, ready for what? The most recent development was reported in a letter sent to everyone on parish rolls in the archdeaconry. The letter reported on the two gatherings held at the end of November 2019. About 60 people attended the first session, on Nov. 29, 2019, when Bill Stahl from St. Paul’s Cathedral provided an overview of the analysis of feedback from the Trios conversations where six themes were discussed over a six-week period in
October and November 2019. More than 80 lay and clergy St. Cuthbert’s Archdeaconry members participated in the Trio conversations to pray, reflect and discuss the following six themes: Connecting People, Experiencing God, Growing Faith, Discerning our Call, Equipping Ministries, and Reaching Out. Alvin Yau from All Saints gave a presentation on demographics, using the most recent Canadian census (2016). He showed maps displaying information on median age, common languages spoken, median household
income, industry, postsecondary education level, and the percentage of people identifying as Aboriginal in areas across the archdeaconry. On Nov. 30, 2019, about 50 people, who all had participated in the Trios group conversations, gathered for a vision day. Participants were welcomed with a message from Bishop Rob Hardwick, who concluded, “The customs and traditions that we have always had, like our buildings, are like warm comfort blankets around us for sure, but do they help or hinder our call to be salt and light in a community? “Do they help or hinder a call to seek out the lost, the lonely, the poor and the stranger? And to evangelize, disciple and grow the church? That is the challenge for you today. No pressure!” Various individual and group activities took place during the day, interspersed with prayer, Bible readings, and reflective song. First individuals were asked to imagine themselves at their current age but 10 years into the future and describe what the church they are part of is like, what they are doing
in the church, with whom, and why. Their inspiring answers were then posted, anonymously, on the wall for all to see. Small table groups provided responses to numerous questions. This was followed by large group conversations. The large groups specifically discussed the next steps forward for the archdeaconry. Based on the individual table feedback, there was also conversation on where there was consensus, areas of broad agreement, significant minority concerns, and what received little support. Highlights from the large group discussions were recorded on flipchart paper and posted. Participants then indicated which points would move them closer to what they had imagined for the church in the future. The Growth, Vision and Mission Working Group will now synthesize the feedback from the Trios group and vision day conversations. This information will be used to develop a vision for the St. Cuthbert’s Archdeaconry as well as recommendations to Bishop Rob Hardwick in January.
... Having no religion Continued from page 6 options available when it comes to spirituality. We are not anymore in that ‘sweet spot’ in Canadian history between the mid-19th and mid-20th century when organized religion was more popular for a big chunk of population and when the church was at the centre of a community,” says WilkinsLaflamme. Sarah’s research also includes evaluating the experience of different church groups that have been trying, with more or less success, to attract this “spiritually inclined” sub-group of the religious “nones.” “Switching does not happen a whole lot,” warns Wilkins-Laflamme, adding that 63 per cent of young adults in Canada stay with the religion they were raised in, or in this
case — with “no religion,” If it happens, it is usually with younger people and not because they went to church initially for a strong spiritual need, but because their friends were inviting them to go: “Instead of evangelizing, let’s try with demographic support.” “None of the Above” In March, Sarah Wilkins-Laflamme's book None of the Above: Non-religious Identity in the US and Canada, co-authored with Joel Thiessen, professor of Sociology at Ambrose University in Calgary, will be released. The book examines the nearly one-quarter of American and Canadian adults who say they have no religion, including who they are, where they are and why this population has grown.
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Celebrating the birth of Christ with lessons and carols By Mary Brown PRINCE ALBERT — Twas the season of lessons and carols. I attended three different services of lessons and carols in mid-December. The first service was in St. Andrew’s Church in Shellbrook on Dec. 8 at 11 a.m. They used to have them on a Friday evening with many townspeople attending the service. Over the years it seemed every Friday night in December was double or triple booked with events happening in town. So, they decided to combine the reading of the Christmas story with a Morning Prayer service out of the Book of Alternative Services. The service began with an opening prayer and the lighting of the Advent wreath. There were five readings beginning with Isaiah 7:14 and 9, followed by a hymn and Luke 1:26-38. David Palm then played a solo of Ave Maria on his violin. After the next three readings and hymns there were closing prayers and the litany, followed by the Lord’s Prayer and two collects. Everyone was later invited to a lovely potluck lunch. The next service, In the Bleak Midwinter: Lessons and Carols, was on Dec. 8 at 7 p.m. in St. David’s Church in Prince Albert. In this service there were nine readings starting with the first four readings out of the Old Testament. In the next four readings the text was similar to what was read that morning at St. Andrew’s. The ninth lesson was from John 1:1-14. In the beginning was the Word, and the Word was with God and the Word was God. … the Word became flesh and made his dwelling among us … . What a wonderful ending to a night of hymns praising Jesus. In his sermon Rev. Reed wondered aloud if anyone in those times really understood what was taking place. How important it was for mankind as Mary ponders in her heart. No other religion makes this claim that God became a man. God has given humanity incredible dignity ensuring the truth of Christmas that God is
John Hareuther, Mary Widger, Julie Ann Reed, Rev. Reed and Colleen Code sing carols during an Advent service. All pictures by Mary Brown
David Palm performs Ava Maria on his violin. more than sympathetic to our sufferings. It is always heartening for a choir lead the singing. The choir sang Drummer Boy, Tell the News, and Be Born in Us. Colleen Code sang Were
you there on that Christmas Night. We sung all the other hymns such as What Child is This, Joy to the World, and O Come, O Come Emmanuel. The people may have come for the
The service bulletin from St. Alban's Cathedral. service but they definitely stayed for the lunch. St. David’s has been doing an evening lessons and carols for the past 20 years. They decided that in order to get people to come to church twice on
a Sunday you needed an incentive, and they are famous for their spectacular Advent reception. On Dec. 15 at 7 p.m. St. Alban’s Cathedral held its lessons and carols. Continued on page 9
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On Christian discipleship By Rev. Dr. Trish McCarthy Co-ordinator, School of Discipleship, Diocese of Saskatoon
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Visitors at St. David Anglican Church grab some desserts after the Advent lessons and carols service. Photo by Mary Brown
... Lessons and carols services Continued from page 8 Its service began with hymn 63 Hark! A herald voice is Sounding, from the blue Hymn Book. There are so many Advent and Christmas hymns that I have never heard. You recognize the old favourites such as O Come, O Come Emmanuel, Away in a Manger and the First Nowell. The first lesson was Isaiah 9:2-7 and hymn 93. This reading is about the people who walked in darkness having seen a great light. The hymn begins the people that in darkness sat, a glorious light have seen. The second lesson Isaiah 7:10-14 introduces Emmanuel and hymn 62 O Come O Come Emmanuel. The third lesson was Luke 1:26-38 — the birth of Jesus is announced to Mary with hymn 807 Sing
of Mary pure and lowly. The fourth lesson Matthew 1:18-25 is where Joseph is told of Mary’s condition and agrees to marry her, as she will have a son Jesus who will save His people from their sins, paired with hymn 65 Hark the Glad Sound, the Saviour comes. Then comes the fifth lesson from Luke 2:1-7 the actual birth of Jesus in the stable, with hymn 734 Away in a Manger. Sixth lesson was Luke 2:8-20, the shepherds visit Jesus, with hymn 747 Shepherds in the Field Abiding. Ending with the seventh lesson — Matthew 2:1-12, visitors from the East — paired with hymn 750 The First Nowell, by the light of that same star three wise men came from country far. The service ended with Surge, Illuminare, a
canticle used for special occasions. There was no sermon or lunch, which is OK since you go home with the story and songs in your mind. Even though I attended three different services of lessons and carols, each one was totally different from the others. Since I did not recognize most of the hymns sung at St. Alban’s, I compared the reading and corresponding hymns more closely. These hymns were certainly not randomly chosen as I expect they weren’t at the other services, either. All these churches are in the Diocese of Saskatchewan and each one was unique in its own way. I expect if one visited the other churches in the diocese, not one of them would be identical to another.
DIOCESE OF SASKATCHEWAN
Cathedral hosts classical concert St. Alban's Cathedral in Prince Albert will host its third in a series of musical concerts on Sunday, March 1 at 7:30 p.m. Classically trained soprano Megan Fournier-Mewis will present a variety of songs accompanied by piano and guitar. Admission is by donation at the door, with all proceeds going to support youth music ventures in Prince Albert and area, including Firebird North Sistema Music Project, and Voices of the North.
hat do you plan to do in 2020? Do you have 20/20 vision? As I write this piece on the edge of a new year, I have just finished talking with one of my sisters. We have been chatting about our personal goals and hopes for the new year and how some concerns take precedence over others in looking forward. One of my goals for 2020 is to walk closely with others on a path of discipleship. I have been recalling my early years of being discipled and the experiences that left a deep impression on me. In my 20s, you see, I spent a year living in community and working creatively in a parish doing various Christian education and community building events. There were three of us recent university graduates working and praying together with the priest and caring for a large congregation as well as doing some outreach. Through daily devotions in our small diverse group, God was touching me deeply as we prayed Morning and Evening Prayer. Supported in prayer in this small group, I sensed God speaking to me personally and directly about some of my personal growing edges. It was like the words on the pages of Scripture came alive for me as God was speaking to me in the moment. I keenly remember the first time this happened: my face was flushed and my heart beat faster. I realized that God was using my reflection on Scripture to shape and change me for my future ministry. I came to understand that to follow Jesus is not just learning about God and being open to God, but it is also about allowing God to change and transform us, and our attitudes and perspectives. I made a shift from being warmed by a sweet biblical story to wondering how God was speaking
to me in my own context. I began to wonder what God was asking me, personally, to do. Early on in that year, I spent four days at a retreat centre on the outskirts of Toronto and consulted with a spiritual director daily. My retreat guide suggested I take the passages of Scripture including Matthew 4 and 8, and John 21, where Jesus called His disciples. I reflected on my new ministry in light of these biblical accounts. I also spent time reflecting on God’s call to Samuel in 1 Samuel 2:11. The whole retreat was an amazing experience! I filled one notebook after another with how I felt God was working through me in caring for people. In considering Jesus’ call to His disciples, I began to feel God’s call to me as I worked to share the Good News of Jesus Christ and to care for others. It was in those days that God’s call to me became real. During that one year of commitment to ministry and intentional prayer, I was coming to know God in a more intimate way. I could feel God’s guidance and correction as I made choices for the future. That was when I decided to meet monthly with a spiritual director. Thankfully I was blessed with a guide who affirmed and challenged me about the direction I was going and ministries I was doing. As I studied theology, I was challenged to think outside of my Sunday school training and to see the wider picture of how God has been working in the world in new ways, with new people, transforming the Church and changing the world through the Church. As Jesus sent out His disciples to share the Good News, they had some exciting as well as discouraging experiences. In one instance, the disciples asked Jesus why their prayers had no effect (Mark 9: 28), Jesus told them that certain things can only be done with prayer. Ongoing engagement with God in Continued on page 10
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Ordinations held in Sutherland
... On Christian discipleship Continued from page 9 prayer, even with short, arrow prayers, helps us as humans to be open to God’s transforming love and grace in our own lives and in the lives of those with whom we minister. With prayer, we leave ourselves open to God working in situations in ways we cannot do alone. Without prayer, we stand on a slippery slope of spiritual emptiness. Over the last 28 years in ordained ministry, I have been blessed with a few colleagues who have journeyed with me in gently challenging as well as supportive ways. I believe that my reflection on Scripture, using reason to sift through experience and my engagement in tradition as in common worship have all evolved my walk with Jesus. I can now see that my spirit is most alive and joyful when: I allow God to work on me in prayer and share the Good News of Jesus Christ while working to build the kingdom of God here on Earth. What are your plans for this year? What are your priorities? Consider how God is calling you today. If any of the ideas above spark some thought, spend some ponderous time with your parish priest or contact me so that we can begin a journey together at Rev. Dr. Trish McCarthy, tmccarthy@sasktel.net, or 306-370-8378.
Where in the World is Hope Bear? Take a picture with Hope Bear wherever you travel!
Find out more at
www.anglicanfoundation.org
By the Rev. Peter Coolen
Following the service of ordination held at St. Matthew’s, Sutherland on Dec. 1, 2019, the Rev. Karen Walter, Bishop Chris Harper and the Rev. Rosemary Matthews pose for a picture together. Photo by Rev. Peter Coolen
SASKATOON — The evening of Dec. 1, 2019, a service of ordination was held at St. Matthew’s, Sutherland for the ordination of the Rev. Karen Walter as a priest and Rosemary Matthews as a deacon in the Anglican Church of Canada. Despite the cold weather the church was crowded and the atmosphere warm and excitedly expectant. For the service, the Right Rev. Chris Harper, bishop of the Diocese of Saskatoon, was celebrant, while the homily was provided by the Rev. Canon Alex Parsons, incumbent at St. Matthews (and where Karen has been serving as a deacon); and with music for the service led by the Rev. Dr.
Iain Luke, principal of the College of Emmanuel and St. Chad (where Rosemary recently completed her master of divinity degree). Following the service of ordination, a time of fellowship accompanied tea, coffee and dainties was provided in the adjoining parish hall allowing those present to take the time to personally congratulate Karen and Rosemary.
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Training for ministry right where you are By the Rev. Dr. Iain Luke Principal, College of Emmanuel & St. Chad
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ver the next few months, I want to share with you one of the most exciting things going on at the College of Emmanuel & St Chad. Besides our on-campus collaboration with other theological and faith-based colleges, we have also opened a much wider net of partnership, with local ministry training schools across Western Canada. I hinted at this partnership in previous columns, and you may have seen it reported in coverage of conferences held in each of the past three years. The conferences bring together leaders in local training across the provinces of Rupert’s Land and BC/Yukon, under the banner of WECAN, the Western Educational Collaborative Anglican Network. Almost all the western dioceses have some form of ministry training program, although there is a great deal of variety among them. In places with a
majority indigenous population, schools like Arthur Turner, William Winter or Henry Budd create opportunities to learn in indigenous languages, and within the culture and spirituality of the people of the land. Other dioceses have taken up the challenge of discerning and training locally-affirmed deacons and priests, to serve in their home communities. This model acknowledges that paid clergy positions are not an option in some small or remote parishes, while celebrating how God is still calling people in those communities to be the church where they are. Elsewhere, there are schools of discipleship, which focus first on building up all the members of the church in their vocation and ministry. When communities of disciples are aware of God’s call, they always seem to summon into service the same kinds of leaders: apostles, prophets, evangelists, pastors and teachers, and so on. Along with their varied
approaches, these local initiatives have a wide range of structures and resources. Some have a set curriculum and faculty teaching courses each year. Others rely on practical exercises and local mentoring. Many of the schools struggle with funding, but none of them lack for willing participants who want to offer their gifts in service to God’s church. Each time I’ve gathered with representatives of these programs, there has been an electricity in the room. On a purely human level, that’s understandable. People who work in isolated and underresourced environments can find the work lonely and discouraging. But when you come together with others who are doing the same kind of work, both morale and creativity improve dramatically. The creativity in evidence, though, points beyond the merely human. We are convinced that God is up to something in the church, rebuilding it from the ground up. The process starts with people who are determined to be the church where they are, especially those
called to be leaders in their local settings, in unexpected ways. From there it passes to diocesan officers, who scramble to find ways to provide for discipleship and leadership development, outside the institutional models of the past few generations. The surprises continue, as diocesan communities discover they have more resources than they realize: elders, lay leaders, staff and parish clergy who can share their wisdom and expertise. The WECAN conferences are another link in the creative chain. When dioceses come together and see the same patterns playing out in many different contexts, we do our own discerning. We try to piece together what God is up to, and how to organize the resources of the wider church to equip local ministry. This includes the resources of our college. You can see how this pattern is a major shift from the 20th century model of ministry preparation. In our recent past, the structures and standards of theological study were the same across the whole church, in theory at least. Students went away to
college, got their degree, and were sent out to be ordained in any parish where their skills and outlook might be a good fit. Now, it is the context that determines how a person is called into ministry and how they are to be trained. Clergy and lay leaders still need a lot of the same skills and knowledge base, but they also need to make sense of what they are learning, in relation to the place where they are going to practise. Far from simplifying what new leaders need, that attention to context adds a whole new layer. It also adds a huge strength to the church’s ministry. When disciples are aware of and committed to their setting and environment, we are far more effective at sharing the Good News and serving our neighbours with love. Over the next few columns, I will try to share something of what this new model of ministry means for our college’s programs, and how our partnership with diocesan schools can call the whole church to focus on what it means to live our mission, in the unique circumstances of each and every place.
'Wine, women and wisdom' event held at All Saints, Saskatoon By Marion G. Pope SASKATOON — Close to 20 women and friends of All Saints Anglican Church, Saskatoon put Christmas preparations aside and celebrated their first-ever Wine! Women! and Wisdom! event in God’s presence on Dec. 6. The three-some titled event appeared to have its mandate filled. Mulled wine, savouries and desserts helped meet culinary expectations. Women visiting with one another helped create laughter and friendships. Wisdom filtered down through readings, sharing and singing. Rosemary Matthews, having just been ordained to the diaconate on Dec. 1, was recognized as the “Rev.” Rosemary Matthews and the Rev. Emily Carr was recognized as All Saints’ newest honorary assistant as of Nov. 1. Marion Pope, hostess for
Socks as gifts were exchanged during the women's event. Several pairs were later re-gifted to Interval House and the Open Door Society. Photos by Marion Pope the evening, drew attention to the word wisdom. She quoted Socrates as saying, “The only true wisdom is in knowing you know nothing,” and then James 3:17 as saying, “But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere.” The evening officially opened with Pat Melnychuk lighting the Advent
candle of hope; Shirley Haines then read Ann Weems’ Advent poem, “In Search of our Kneeling Places,” which challenged us to use our senses to see, to listen and to ponder in our hearts “the Gift of Gifts.” Carr helped us differentiate between Advent and Christmas, saying, “Where Christmas is all light and joy, Advent is the experience of acknowledging that our world lies in
Marion Pope and the reverends Emily Carr and Rosemary Matthews mug for the camera after the women's event at All Saints, Saskatoon. darkness, that there is brokenness in us, and in the world around us.” She challenged us “to look with hope to all that the light that the Christ Child is going to bring into our lives, and into the whole world.” Susan Woolfe, in her invocation, spoke with heart about the joy and dignity of aging. Yes, the joy! She
closed with eloquent words from a retirement home newsletter that speaks volumes of how seniors everywhere should be treated. Through the “The Virgin’s Slumber Song,” Vivian Descharme shared Mary’s joy while embracing the Christ child in her life. Everyone exchanged small previously loved gift Continued on page 12
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James Settee College signs agreement with Vancouver school By Mary Brown PRINCE ALBERT — The Indigenous Council had its first meeting on Dec. 6 and 7, 2019 at the synod office in Prince Albert. The members of the council include, Rev. Sam Halkett, Harvey Whitefish, Priscilla Joseph, Elder, Rev. Wilfred Sanderson, Elder, Rev. Richard Custer, Canon Park Buck, Russell Ahenakew, Sheila Chaboyer, and Elaine Bear. Minutes of the indigenous clergy meeting from Oct. 18, 2019 were read. Items of interest were discussed, with dates for the next James Settee College set. Discussions on the ACIP, Anglican Council of Indigenous People, and AIN, Anglican Indigenous Network, were held. Theresa Halkett is our representative on ACIP. The clergy brought up items of concern for them in their communities. There is a need for more ordained ministers in the communities. Some names were put forward for approval. Besides approval from the bishop, the communities where a candidate is from are asked to voice any concerns or endorsements they have about the potential ordinand. Items on the agenda for Dec. 7 included reports from Bishop Michael Hawkins and Bishop Adam Halkett, plus a report on the James Settee
New members of the Indigenous Council who were elected at the General Assembly held last June attended the December meeting. They are Harry Halkett, Ernest Sauve, Rhonda Sanderson, Barb Sauve and Edna Mirasty. Photo by Mary Brown College and the presentation of a memorandum of understanding. The memorandum was drawn up for James Settee College and Vancouver School of Theology. The document commits the parties to organize a working relationship for the benefit of the Anglican indigenous ministry. It outlines agreements concerning how students may participate in the James Settee College program of studies and the Vancouver School of Theology’s master of divinity by extension. The agreement would establish a process and a task team to examine, identify and secure the
financing that includes James Settee College financing, tuition funding, fiscal agreements as required, and minor and major capital. Members of the council were in agreement that a Cree discernment weekend should be held this year to determine whether the proposed candidates are ready for ordination. The weekend is similar to an ACPO weekend held once a year for potential clergy who are interested in being ordained. With this new membership in the Indigenous Council, there is an eagerness and readiness to move forward with structure and leadership.
We look forward to the next three years of this new momentum. New members of the Indigenous Council who were elected at the General Assembly held last June also attended the December meeting. They are Harry Halkett, Ernest Sauve, Rhonda Sanderson, Barb Sauve and Edna Mirasty. Harry has been a lay reader at St. Joseph’s Church in Montreal Lake for five years and before that was always involved in the church. He and his wife had six children, with 32 grandchildren. Ernest and Barb Sauve have been members of
St. Alban’s Cathedral for years. Between them they have six children and six grandchildren. Rhonda Sanderson, between Ernest and Barb, is a member of St. Stephen’s Church, in James Smith Reserve. She has been a warden and acts as secretary for the vestry. She and her husband have 10 kids and 16 grandchildren. Edna Mirasty is a long-time lay reader, warden and vestry member of All Saints Parish in LaRonge. She is also an accomplished student of the James Settee College.
... Women's event AN ALLEGORICAL PORTRAIT OF LOUIS, THE SUN KING
Saturday, February 22, 2020 Christ Church Anglican 515 28th St W (28th and Ave E North) Saskatoon A Banquet with Music Evoking the French Baroque of Versailles in the late 17th and early 18th Centuries Featuring Renée de Moissac (harpsichord, organ), Ecumenia (Saskatoon’s ecumenical choir), Graylore Lutes, and friends. (Details are subject to change) Guests will be invited (but are not compelled) to appear in French Baroque (c. 1650 - 1700) Costume. Tentative Schedule: 6:00 pm Dinner 7:30 pm Concert 9:00 pm Dessert Course
For more information, please contact: Cathy: (306) 321-6695 catherinejengel@gmail.com Church: (306) 242-0165 christchurchyxe@gmail.com
Continued from pg 11 items from home wrapped in new pairs of socks. Through the reading of the Left-Right family story, Margaret Henton had sock gifts furiously hurtling back and forth until finally the last sock found a home. Women willingly modelled their new socks and did a quick show-andtell of their surprise re-gift items. (There was no coal found in any stocking!) By evening’s end several pairs of socks had been further re-gifted to Interval House and the Open-Door Society through All Saints’ Christmas outreach project. The evening concluded with a closing prayer everyone holding candles singing “Let There be Peace on Earth.”