May, 2014 Edition Volume #46, Issue #5 The Diocesan Section of the Anglican Journal
In my former book, Theophilus, I wrote about all that Jesus began to do and to teach until the day he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles he had chosen. After his suffering, he presented himself to them and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God. On one occasion, while he was eating with them, he gave them this command: “Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptized with water, but in a few days you will be baptized with the Holy Spirit.” Then they gathered around him and asked him, “Lord, are you at this time going to restore the kingdom to Israel?” He said to them: “It is not for you to know the times or dates the Father has set by his own authority. But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” (Acts 1.1-11 NIV - via Bible Hub)
Inside this Edition: Bishop’s Notes Books on the Way Diocesan Life Wider Church Life History of St. John the Divine Updated Intercessions List
The Caledonia Times: bringing inforamtion and inspiration to the faithful since 1907
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In a recent Anglican Journal interview about the Marriage Commission established by General Synod 2013, member Bishop Linda Nicholls was asked “…whether the commission reflects the “theological diversity” that the primate, Archbishop Fred Hiltz, had promised.” Bishop Nicholls said, “I think the group reflects the ability to hear the theological diversity of the church.” She added that each member has demonstrated “an ability to hear, to listen, to reflect from all perspectives.” What Bishop Nicholls did not say is that every member who was appointed to the marriage commission is on record as supporting a change to the canon so as to allow same-sex marriage within the Church. Anyone who came away from General Synod 2013 expecting that the commission requested would be theologically balanced in its composition so as to ensure that all voices might be heard, is now assured instead that the commission appointed by the Primate, although made up exclusively of people who are in favour of changing the marriage canon to allow same-sex marriage, will go through the process of listening to diverse opinions before rendering their report.
Bishop’s Notes Justice not only needs to be done, it must be seen to be done... and it hasn’t When I read this I immediately thought of the legal maxim that “Justice must not only be done. It must be seen to be done.” Well, in this instance, justice is neither being done, nor being seen to be done. Over the years I have sometimes been criticised for being too cynical about the processes by which our national church has advanced the agenda of same-sex blessings (which miraculously was transformed into same-sex marriage at Ottawa, much to the consternation of many who had been assured that such was not what we had been discussing for the past many years!) But even I must admit to being surprised at the temerity of those who, having stacked the deck of membership on this committee, now ask us to believe that due weight will be given to diverse voices. There is no shortage of competent and talented theologians who could have contributed to the work of this committee whilst representing the traditional teach-
Cantur answers questions about “Why not now?” By Angliccan Communion News Service staff
The Archbishop of Canterbury revealed today that Christians in parts of Africa face abuse, violence and even death because of decisions on sexual equality made by Anglican Churches in the West. Justin Welby, the spiritual head of the Anglican Communion, made the comments in an hour-long phone-in programme on LBC radio today. In particular he was was responding to a question from Kes, a Church of England priest who had called in to ask why English clergy were not allowed to decide for themselves whether to marry gay couples. “Why we can’t do it now is because the impact of that on Christians in countries far from here like South Sudan, like Pakistan, like Nigeria, would be absolutely catastrophic and we have to love them as much as the people who are here,” he said. “At the same time we have to listen incredibly carefully to the LGBT communities here and listen to what they’re saying and we have to look at the tradition of the Church, the teaching of the Church, and of Scripture which is definitive in the end, before we come to a conclusion [on the issue of same sex marriage].”When challenged by the LBC presenter James O’Brien about the Church of England’s decision not to perform same sex weddings, Archbishop Welby stressed it had nothing to do with avoiding upset to African Anglicans. Rather it was about not putting them in danger. “It is something I wrestle with every day, and often in the middle
of the night. I’m incredibly conscious of the position of gay people in this country, how badly they’ve been treated over the years, how badly the church has behaved. And, at the same time I’m incredibly conscious of what I saw in January in South Sudan, in the DRC, and other places. You know, it’s not a simple issue,” he continued. “Personally...I look at the Scriptures, I look at the teachings of the Church, I listen to Christians around the world and I have real hesitations about [same sex marriage]. I’m incredibly uncomfortable saying that because I really don’t want to say no to people who love each other. But you have to have a sense of following what the teaching of the Church is. We can’t just make sudden changes.” One reason why not, explained the Archbishop, was because doing so could put Christians in danger elsewhere. He explained that he had seen firsthand, at a mass grave in Africa, the lethal fallout from a decision on sexual equality taken by Christians in another country. He said he had been told that the excuse given for the murder of hundreds of Christians there had been: “If we leave a Christian community in this area, we will all be made to become homosexual, and so we’re going to kill the Christians.” Archbishop Welby concluded, “The mass grave had 369 bodies in it and I was standing with the relatives. That burns itself into your soul, as does the suffering of gay people in this country.”
ing of the Church. There are many within our church who could have done so. No, this represents simply an attempt to fool people into believing there was a thoughtful and balanced approach taken to rewriting the marriage canon, and thus to silence those opposed to the proposed changes. When Our Lord was taken before the Sanhedrin on the night before He was crucified, I’m sure the members of that committee took care to appear to go through the proper motions before delivering Him up to Pilate. Their attention to process did not alter the fact that the outcome had been fixed before Jesus was arrested. With the marriage commission we are dealing with no less serious an issue. Questions of the importance of Holy Scripture and the Sacrament of Marriage derive their importance precisely because Jesus bore witness to them as important in the life of God’s creation. That these questions have now been entrusted to a stacked committee is no less an injustice than what was done to Christ on that night long ago.
Caledonia Times Publication of the Diocese of Caledonia
Publisher: The Bishop of Caledonia Editor: The Dean of Caledonia Published monthly, except July and August by: Diocese of Caledonia, 200 – 4th Avenue West Prince Rupert, BC V8J 1P3 (250) 635-6016 or (250) 600-7143 Address correspondence and copy to the address above or to email@example.com Submissions must be received by the 1st of the month for the following month’s issue. Send subscription orders, address changes Diocese of Caledonia c/o Anglican Journal 80 Hayden St. Toronto, Ontario M4Y 3G2 Printed and mailed by: Webnews Inc., North York, Ontario
Caledonia Times — May 2014
Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. When they saw him, they worshipped him; but some doubted. Then Jesus came to them and said, “All authority in heaven and on earth have been given to me. Therefore go and make disciples of all nations baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them everything I have commanded you. And surely I am with you to the end of the age. (Mt. 28.16- 20) Jesus told the Eleven on the Ascension mount, “Go! And in the going, make disciples. Baptize them and teach them everything they need to know. And in the going, I will always be with you.” There are many both outside and inside the Church who like to have power and authority. In that respect, Christians are like other people. There many who think that the Church and the world be a better place if they were personally in charge – but only if they had all the authority, all the power and all the choices. Only then would things be at peace. Only when each had the power to set everything the way they wanted, would everything would be set right. As Christians however, there is something that we need to remember about power and authority. Such things are given not to affect the political and theological thoughts and aspirations of a few on the Church, but rather for the entire Church to actively proclaim that Jesus is Lord. We are people first and foremost, under authority. We have been told by Jesus to go. We have been commanded (not asked, not invited, and not requested) to go out into the world and in the going and the living of each day, to make disciples. It has been demanded of us that we baptize people and teach them all that they need to know about Jesus. Most importantly we are told that we will not be doing this on our own. We are expected to remember that Jesus present to us and in all that we are doing. We are to teach and preach for everything that we are worth so people might know that we have been with and know the pres-
Hey, What about ...
The Last of the “P’s”: Power ence of the risen Lord. And we do okay with that. Where I think we fall down as a Church isn’t in being people under authority, it is being people of power and authority. I speak particularly here of being people who are filled with the Spirit. We live in a society and with a Church organization that is more interested in the social plights of minorities and in righting social wrongs of the past than in concentrating on seeking out and caring for the least, the last and the lost of our affluent country. I can remember being at a provincial BCAYM Conference in my teens. There were at 300 of us gathered at the Cathedral in Victoria. The organizers brought in a man named Chico Tomasso to speak to us. Now maybe you don’t know the name but you surely would remember his music. He was for years with the band, “the Commodores” and wrote songs like “Once, twice, three times a Lady”. He was good friends with Lionel Ritchie, who went on to his own personal fame. Chico spoke to us of being committed to the cause of the kingdom and the need to pray globally and act locally. To make his point he asked the teens, “Who wants to be a missionary and go to Africa?” There was a great roar and all kinds of hands went up. “And who wants to go to China?” There was another great roar and more hands went up. Then Chico asked another question that stunned the buzzing hoard into a cavernous silence: “Who wants to go home, clean up their room, do their homework and listen to mom and dad doing as they ask?” No one cheered. NO one clapped. Just quiet.
The last few years my husband has been growing crops for human consumption. This includes wheat from which I make flour, hull less oats from which I make rolled oats, hull less barley which I use instead of rice, field peas for soup, and kamut to use either for flour or rice. Getting closer to the ingredients I use has given me a new appreciation for what food preparation involved in the past. Our Bibles include many references to food ingredients either grown in the Holy Land or imported. We are familiar with wheat, barley, olives, figs and even lamb but to appreciate the full significance of Biblical references it helps to have a guide book Caledonia Times - The Diocese of Caledonia
It might also interest you to know that in the group that was at that youth conference, were a number of youth from this diocese. Many of them have gone on to serve as missionaries in other parts of the world and as pastors and priests, evangelists and teachers here at home throughout Canada. All of the parishes in this diocese and all the dioceses of this country are commanded to use the dunamai (the power) of God to declare boldly and with confidence that Jesus is Lord resting in the knowledge that we do not do it alone. God is here in Christ through the abiding presence of the Holy Spirit. We are his people from the Peace Country to Hadia Gwaii and from Mackenzie to Ocean Falls. Let us go and in the going build each other up and welcome in those who are yet to come. Jason+
Therein lays the rub. It is easy and fun to commit to something you would like to do. Someday. Maybe. But when it is brought home to what you really can do then the proverbial rubber meets the road for all of us. Everything seems to get dicey. Everyone starts going sideways. We all believe in power. Many of us pursue it in the hopes of getting some power. But then it comes time for us to actually serve, to teach
Books on the Way by Ruby McBeth
and to care for people – which is what such things are given to us by God for – and we want to run and hide and hoard what we think we have. In God’s economy, those who will not use it, those who try to hoard it will lose it. It is meant to seek out the least, the last and the lost to help and serve them; to get them whole and home to the Father. They need to become the children of the Father that they are intended to be. The power of the Spirit and the power of prayer and service of the Church changes and saves lives.
on the subject. Food at the Time of the Bible by Miriam Feinberg Vamosh is just such a book. Food at the Time of the Bible is a combination of coffee table book and reference manual. The many coloured illustrations and the short articles give the illusion that it will be light reading. However when you look at the pages closely you see that there are many Biblical references, as well as references to Greek historical books and the Jewish Talmud. The author is also knowledgeable about the archaeology of Israel. Miriam Vamosh’s approach is understandable when you learn that she acted as an educational tour guide in the Holy Land for many years. Originally from New Jersey she moved to Israel in 1970. She has written three other tour guide type books. Food at the Time of the Bible begins with several articles which set the stage for the main text. We learn about culinary history and the Bible, the Biblical agricultural year, and dining customs in Bible days. The main part of the book takes the food groups and deals with them one at a time begin-
ning with grain and bread. Of course, we are talking about the food that was available at the time of Jesus so we have olives, pomegranates, figs, and dates rather than some of the foods we take for granted. But then, that is what is intriguing about this book. We do enter into the cooking practices and food of those women back in Bible days. After the individual foods are explained we are given articles on the Last Supper, Biblical weights, and keeping food fresh. The best is left for the end: ten pages of recipes. Miriam Vamosh is Jewish but she includes New Testament references with ease. On the Last Supper for example she writes”...at the Last Supper Jesus transformed bread into an enduring part of Christian theology and practice.” A short biography on Ms.Vamosh (not in the book) says that she had attended the Anglican International School in Jerusalem. Perhaps that helped her to be a Biblical tour guide for Christians as well as for Jews. Recommended for church libraries and for anyone wanting to approach the Bible from a different perspective. Vamosh, Miriam Feinberg. Food at the Time of the Bible: From Adam’s Apple to the Last Supper. s.l.: Abingdon Press, 2004. Page 3
Diocesan Life: Inside Caledonia The 102nd ACW Conference in Greenville It has come time again for the Annual Anglican Church Women’s Diocesan Conference. This year it will be held in at St.Andrew’s Church Greenville, in the Nass Valley. The conference is to take place from May 23rd to 25th. This will be the 102nd time that the women from across the diocese have gathered to have time to encourage and build each other up. It is a time to help others through giving and a time to have fun and to worship together. The Theme for this year’s conference is “Visiting the Kingdom of God”
social time & snack
In addition to the business, there will be a craft table and silent auction. The proceeds from the sales and auction will be given to Camp Caledonia.
10 am - Business meeting
What does the ACW do? What is it about? According to their brochure for this year’s conference, the purpose of the ACW across Canada, “is to unite women in the fellowship of worship, study, and offering which will deepen and strengthen their lives and will lead them into fuller Christian service in parish, community, diocese, nation and world. The Diocesan ACW takes that a little further and in its own mission statement notes, “The Anglican Church Women (ACW) of the Diocese of Caledonia is a serving community through Faith, Hope, and Love in Christ. Our role being to place an emphasis on Christian Family Life and to improve communications between women.”
1:30pm - to be announced
Saturday May 24th, 2014 8 to 9am - Muffins / refreshments 9 am - Eucharist with United Thank offering
11:15am - to be announced 12:30pm - LUNCH
5:30 pm - SUPPER 7 pm - Skits & Social evening SUNDAY May 25th, 2014 11am: Service @ St. Andrew’s Church
Surfin’ for the Lord
By Ruby McBeth
The announced schedule looks like this:
3 to 5 pm
St. Andrew’s Church, Greenville.
Arrival & Registration
Important Events and Announcements April 18th to 20th Bishop at the Cathedral in Prince Rupert for Maundy Thursday @ 730pm, Good Friday @1030am and Easter Day @ 1030am. April 22nd to May 6th – Spring National House of Bishops Meeting and Council of the North Spring Meeting; Bishop away. May 2 to 4 Advisory Committee on Postulants for Ordination (ACPO) Conference (Sorrento Centre) nd
May 8th Administration Committee Meeting – Synod Office, Terrace May 9th Diocesan Executive Meeting Best Western, Terrace @ 9 am.
The Rev. Fr. James Nuzzo was ordained at St. Andrew’s Cathedral on March 2nd, 2014. The Bishop granted permission for Fr. Nuzzo to celebrate his first eucharist in the Parish where he lives the following Sunday.
March 9th. Traditons in the Anglican Church usually have the priest celebrate the eucharist with the Bishop present before they are “turned lose”. Fr. Nuzzo serves as an honoary assistant at our Cathedral and in his home parish of All Saints Ashmont. He serves in this Diocese as the Canon Theologian and as the Diocesan Ecumenical Relations Officer. - Ed.
As for registration, it will be $30.00 for the weekend. Meals are provided and there are billets available for those who need accommodation. You can mail your registration to ACW Diocese Secretary: Mrs Ingrid Whittington, 4616 Woodland Park Dr, Terrace BC. V8G 0B6. You can call by phoning 250-635-3139 or can connect by email: irwhittington@citywest. ca.
Friday May 23rd, 2014
New priest celebrates his first Mass
May 23rd to 25th Diocesan ACW Conference at St. Andrew’s, Greenville Recently, the Rufus Gibbs Foundation gave grants to Vanderhoof and to Terrace for building projects they are working on. The total value of the Grants is $7,000. On July 27th @ 1030 am, the Bishop will be celebrating and preaching at a Requiem Eucharist at St. Andrew’s Cathedral Prince Rupert. The Service will serve to commemorate the start of the First World War. The Cathedral is home to some significant memorials to a local battalion that fought in Flanders Fields and in particular in the Battle of Vimy Ridge in April of 1917. All are welcome to come and join in the service. Clergy are invited to vest.
While I have accumulated many reference books on the Bible and Christian faith there is another good source - the internet. Add to your library “Bible Study Tools” found at <http://m.biblestudytools.com> . This site has three main sections: Bible, Library, and Read Plan. The Bible section allows you to search the Bible in many translations including the New Revised Standard with Apocrypha. “Library” includes concordances, dictionaries, encyclopedias, maps, sermons, hymns, and history. History includes works of Flavius Josephus and writings of the Early Church Fathers. With “Read Plan” you can set yourself up to read the Bible in one year. No bells and whistles here but packed with information. A good way to get the facts you need quickly. Happy surfing!
Caledonia Times — May 2014
Wider Church Life: Beyond Caledonia from diocesan papers across Canada... Schools use church program to
In 2012, All Saints Anglican Church, Toronto, piloted a program to teach school children about the dangers of commercial sexual exploitation. Now, two years later, with financial support from the diocese, the program is widely used in schools across Toronto. Jolene Heida, a social worker at All Saints, and a woman who has been in the sex trade run the program. They visit schools and train guidance counsellors, teachers and others. There are several components, including understanding the culture of the sex trade, becoming aware of the risks factors for young people and learning the four stages of exploitation—luring, grooming, exploitation and coercion. Once the training is completed, Heida and her partner visit the schools—usually speaking to Grade 8 students, since the target age for prostitution is 12 to 14. They show a video that features four young people who have experienced sexual exploitation and tell their stories in an age-appropriate way. —The (Toronto) Anglican
Support for African farmers Two parishes in the diocese of Saskatoon have raised $358 to support the second phase of the Primate’s World Relief and Development Fund’s (PWRDF) food security campaign. The second phase, “It’s good to be full of beans,” focused on projects that support farmers in Burundi, Tanzania and Mozambique. The parishes of Emmanuel and St. Stephen’s raised money by displaying a large jar of beans and asking parishioners to guess the number. Money raised would sponsor nearly five farmers. —Saskatchewan Anglican
Commemorating the Shoah The Christian Jewish Dialogue of Montreal (CJDM) was to hold its 35th annual Christian Commemoration of the Shoah on April 27, at Trinity (Anglican) Memorial Church. The event brings together Christians and Jews on Holocaust Remembrance Day, to remember the nearly six million Jews and one million others who died in the Holocaust during World War II. Music, prayers, teachings and a candlelight ceremony, to be led by Rabbi Lisa Gruschow, senior rabbi of Temple Emanu-El-Beth Sholom, will be incorporated in the regular Sunday Eucharist. Established in 1971, the CJDM is monthly gathering of clergy and lay leaders who work toward strengthening Christian-Jewish relations in Montreal. It organized its first Christian commemoration of the Shoah in 1980 as an opportunity not only to build bridges between Christians and Jews but also to cultivate a greater understanding of the Holocaust among Christians in Montreal. The event has drawn French- and English-speaking parishioners from various churches—Anglican, Roman Catholic, United Church, Lutheran, Presbyterian, Ukrainian Catholic, Unitarian and The Church of Jesus Christ Latter-day Saints. —Montreal Anglican
Scarf on a pole Children and youth of St. Stephen-on-the-Mount Church, in Hamilton, Ont., have taken inspiration from a group of knitters in Ottawa who have kept people warm this winter. Members of this group knit scarves and tie them to poles and trees around the city, with a note that reads: “I am Not Lost. If you’re stuck out in the cold, take this scarf to keep warm.”
In one Sunday school class, the children learned how to knit and were encouraged to make a scarf and donate it the following Sunday. Ten of them completed the task and the scarves were tied outside the church. The scarves were all gone the following day. When word of their good deeds spread, parishioners began donating scarves that were then tied to poles around Hamilton. —Niagara Anglican
Youth to gather in Kamloops Irish blogger and author Scott Evans will be the keynote speaker at the Canadian Lutheran-Anglican Youth (CLAY) gathering, Aug. 14 to 17, on the campus of Thompson Rivers University in Kamloops, B.C. Evans’s blog, Falling from the Front, analyzes pop culture through Christian lens. About 1,000 youth across Canada, ages 14 to 17, are expected to participate in the gathering, which gives young Christians a chance to learn, worship and study the Bible together. CLAY 2014 will offer a new feature, Ministry Project, where participants will explore how faith can interact with their areas of interests, such as art, drama or social justice. —The Anglican Link
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from news sources around the world... From the Anglican Communion News Webiste The Church of England released its annual statistics for 2012. Overall in 2012, on average 1.05m people attended Church of England churches each week showing no significant change over the past decade. Figures for all age average weekly attendance show around 1 in 5 churches growing, and just over this number declining with 57% remaining stable. In 2012 the Church of England conducted over 356,000 services of baptism, wedding and funerals at an average of about 6,700 each week - almost 1,000 per day - marking the rites of passage in people’s lives in communities across the country. Last year the Church of England baptised almost 140,000 people (2,700 per week), performing around 56,000 marriages in (1000 per week) and conducted 160,000 funerals (3,000 per week). Christmas and Easter services continue to attract higher numbers with services on Christmas Eve and Christmas Day attracting around
Caledonia Times - The Diocese of Caledonia
2.5m people and services at Easter attracting 1.4m people. The 2012 statistics also suggest that around 38,000 people who had not previously attended church were welcomed in to a worshipping community in 2013, compared to just over 19,000 who died or who left due or illness. Nearly 23,000 joined a church due to moving into an area compared to 18,500 leaving because they moved away.
The figures can be accessed here: http://churchofengland.org/media/1936517/statistics for mission 2012.pdf
The 2012 figures also show that more than 100,000 young people aged 11 to 25 attended activities connected to the Church in 2012. Around 28,000 adults work voluntarily with young people aged 11-17 and around 2,000 are employed to do. Dr Bev Botting, Head of Research and Statistics for the Archbishops’ Council said: “These statistics for 2012 show that weekly attendance over the past decade has not changed significantly. The introduction of cleaner data and more rigorous methodological approaches and analysis means these figures provide a clearer picture of Anglican churchgoing in the decade to 2012.”
The center tower of Canterbury Cathedral by J.LeKuex after a picture by G. Cattermoule. 1821. from Wikimedia Commons.
Wider Church Life: Beyond Caledonia Our apologies have not been empty - working towards reconciliation Article and photos by Marites N. Sison “There have been so many people over the years who have worked really hard to establish good relationships between indigenous and non-indigenous people,” says Anglican Healing Fund co-ordinator Esther Wesley. “Our [church] apology hasn’t been empty.” Over time, in so many different places and at different times, Anglican Healing Fund co-ordinator Esther Wesley kept hearing people refer to “apologies, empty apologies” whenever they talked about issues related to the sad legacy of Indian residential schools in Canada. During a recent conference call, when someone again used the phrase “empty apologies” and added, “i.e., the government,” Wesley wondered: “Does that include us?” The Anglican Church of Canada and other churches had apologized, after all, ahead of the federal government, for the harms inflicted by the system in which more than 150,000 aboriginal children were removed from their homes and sent to residential schools across the country. The Anglican Church operated over 30 of these schools across Canada, and many former students have reported sexual, physical and emotional abuse. What Wesley heard bothered her. “We can’t keep going like this. We just can’t, because there have been so many people over the years who have worked really hard” to establish good relationships between indigenous and non-indigenous people,” she thought. “Our apology hasn’t been empty.” Wesley thought of people within the Anglican Church of Canada—indigenous and nonindigenous—who worked quietly behind the scenes to change what had been, for many centuries, an unjust and unequal relationship. She also thought of how the church has offered close to $6 million for projects that promote healing and reconciliation between indigenous and non-indigenous Anglicans. And yet, judging from the “empty apologies” remark, Wesley realized many people were unaware of what the church has been doing to atone for the past. Clearly, something had to be done. Names and events came to mind, and Wesley thought of a timeline poster that would trace the evolution of the relationship between indigenous people and the Anglican Church in Canada. The Healing Fund had published timeline posters about the history of residential schools, and these were always popular at Truth and Reconciliation Commission of Canada (TRC) events: the posters were handy, easy to read and would often elicit discussions.
With approval and support from the primate, Archbishop Fred Hiltz, and the general secretary, Archdeacon Michael Thompson, the “Timeline of an evolving relationship” was produced. A copy will be presented by the primate as a gesture of reconciliation at the last TRC national event in Edmonton, March 27 to 30. Wesley—with help from Nancy Hurn (General Synod archivist), John Bird (former General Synod staff, now special assistant to the primate on residential schools), Henriette Thompson (director, public witness for social & ecological justice) , Saskia Rowley (Anglican Journal art director/General Synod graphics and print production manager) and Janet Thomas (communications department) — produced the timeline. The timeline “really is to honour those who have worked hard in creating these new relationships,” said Wesley. Certain people stood out and they were invited to cite what they considered to be highlights in the indigenous and non-indigenous Anglican relationship: Chris Hiller (former indigenous justice co-ordinator), Ellie Johnson (former director of the partnerships department), Donna Bomberry (former indigenous ministries co-ordinator), the Rev. Canon Laverne Jacobs (former indigenous ministries co-ordinator), National Indigenous Anglican Bishop Mark MacDonald, and Bird. Comprehensive and laden with powerful images, text, quotes and graphics, the timeline begins with a brief background about the arrival of Anglicans on Turtle Island (now known as North America) in the 1400s and how they brought not only their Bibles but their beliefs of superiority known as the Doctrine of Discovery. The doctrine, which the Anglican Church eventually repudiated in 2010, decreed that “non-Christian nations have no rights to their land and sovereignty…” The doctrine continues to underpin “many national laws and policies in the nation states that have emerged from the European colonial process,” and is still cited by courts in Canada, the United States, Australia and New Zealand “to justify rule over indigenous lands,” said the timeline.
who was commissioned by the church to examine its relationship with aboriginal peoples. Hendry, whose report included first-hand accounts by former residential school students, urged the Anglican Church to develop a new partnership with indigenous peoples based on “solidarity, equality and mutual respect.” Changes would not come fast, however, and the timeline illustrates how, in many instances, they came as a result of the actions of people—both indigenous and non-indigenous within the church—and not the institution itself, said Wesley. For Hurn, the timeline allows Canadian Anglicans to “think and look at the joint journey.” It is also a chance to recognize “the indigenous people who have worked in the Anglican church over time to bring the good news to their people in spite of many things—the Doctrine of Discovery, the residential schools.” Hurn echoed Wesley’s assessment that “there isn’t much known about what we’ve been able to do together over time.” The growth of the relationship “doesn’t make up for what was done in the residential schools,” she added, “but it’s still an important piece of it.” In Hurn’s opinion, the timeline’s underlying message is this: “Before we can move forward in reconciliation, we have to understand our shared history.”
Key moments and turning points in the church’s history with indigenous people— both good and bad—are highlighted. One reads, for instance, about the establishment of the first Anglican residential school (1828), and over 30 years later, the start of training and support for indigenous ministries along the Yukon River by the Rev. Robert McDonald (1862). The year 1967 marked a change in the relationship, stated the timeline, citing how the church would, over the years, pass hundreds of resolutions supporting indigenous struggles for recognition of traditional land rights, reaty implementation and consultations. The turning point, said Wesley, came with the publication in 1969 of Beyond Traplines, a report prepared by sociologist Charles Hendry,
Caledonia Times — May 2014
The topsy turvey history of St. John the Divine, Quick Editior’s Note: this is the continuation of an Artcile that was submitted for March but was not able to be finished in the April Edition becuase of a lack of space. Thanks for your patience waiting! - Jason+
After the Great War, the much predicted and long hoped-for recovery never did occur at Hubert. Any development which did occur took place on the east side of the Bulkley River in Telkwa, which was now served by a new road. By 1928 Hubert had become a “ghosttown” and the little church of St. John’s Divine was one of the few buildings remaining in good condition. In the meantime a sizable farming community had developed around Round Lake, near the railway flag station of Quick (named after railway section hand Harry Quick). The church would be more useful there. Therefore, in the fall of 1928 Angus Trail, a Scottish carpenter and Jack Letchford, son of a neighbouring farmer, began the delicate task of dismantling and removing the building. Each short piece of panelling was carefully removed and painstakingly numbered, so that the church could be put together again like a giant jig-saw puzzle. The materials were all loaded onto a railway box car and transported down the line to Quick station. Then it was taken by horse wagon over the river bridge to its new location at “McGregor’s Corner”, where the road to Quick station met the new highway. This piece of land had been kindly donated by Mr. R. McGregor, who owned the nearby dairy farm. There, the building was reassembled with as much care and attention to detail as exercised by those original carpenters, Neil Svenson and Jimmy Graham. The second two, in fact, complimented the first two on their fine carpentry work: the neat, tight joints and the straight, true cuts of the rafter joints and framework. To the original fine appointments were added the wooden altar, made by Celestin Morin, a French Canadian who farmed in the area but who was also a skilled cabinet-maker by trade. In addition, a simple wooden altar cross was made and donated by William Greene of Meadowbrook farm, and candlesticks, oil lamps, vases and the sanctuary carpet were given by individual members of the congregation. The little church retained all the beauty and charm of its first consecration, as it still does today.
Caledonia Times - The Diocese of Caledonia
A time of Restoration During the 1980’s a major renovation project was undertaken at St. John’s Divine. Carpenter ants had eaten their way into the supporting timbers, the old shingle roof from 1928 needed replacing and it was decided that the addition of a porch would nicely compliment the old building. The scope of work soon expanded to include two stained glass windows and a new chimney, as the community warmed up to the project. The old stove pipe which snaked through the building was the one thing which marred the attractiveness of the building in Hilary Wearne’s opinion. (Hilary, a real oldtimer from the Edwardian era, died in 1996 just short of her107th birthday) A crowning touch would be a belfry incorporated into the porch, if only we could find the old bell. The bell, which had come off an old C.N. steam locomotive, had mysteriously disappeared from its bracket in 1970. An appeal went out for its return - no questions asked. Magically the bell reappeared on the church step on Easter Sunday, 1984 just as renovations were underway! The project was undertaken by members of the congregation during 1984-86 and great care was taken to retain the original style and quiet dignity of the little church. Eric Anderson built the brick chimney and Dave Gillespie shingled the roof. A congregation member at the time, Frieda Thomsen, raised funds to pay for the project almost single-handedly with the sale of commemorative plates, mugs and bells each bearing a picture of the little church. The dedication of the completed work took place at a special Ash Wednesday service held on March 4th, 1987 conducted by Bishop John Hannen. I can do no better to describe this event than quote from Ponnie Wilmot’s eloquent piece which appeared in the “Interior News” the following Wednesday. “The warm glow of oiled wood, the flickering of kerosene lamps and candles, the polished floors and shining windows of the little church of St. John the Divine at Quick all combine to say to the visitor: I am well loved. There was a special celebration last Wednesday evening when Anglican Bishop John Hannen dedicated the several gifts and the restorations to the glory of God and the use of His people. The tolling of the mystery bell summoned the people to worship. In 1970 the bell mysteriously disappeared, possibly as a juvenile prank. When work was in progress to repair the building, it just as mysteriously reappeared. Now set high in the rebuilt entryway of the church, it can be heard throughout the community before each service of worship. On the altar one sees a beautiful fair linen cloth, a gift of Mel Coulson’s parents in England. The wide lace border is set with deep vees, in each vee is a solid crocheted cross standing in bold relief against the open work of the rest of the lace. Originally this lace graced the Crucifer surplice of Mel’s brother, Tony. Then behind the altar one’s eyes are drawn to the reredos, a wall hanging made by Corrie Rowe. It is an illustration of St. John taken from a design drawn by Rev Leo Hunter, former Rector of the Anglican
Parish of the Bulkley Valley. It was the intention to have it made into a stained glass window but the difficulties made that idea impracticable. The reredos was donated by Ken & Corrie Rowe. A diamond shaped stained glass window graces the west wall of the church. This is a gift in memory of Nan Bourgon from her family. Nan, a pioneer of this area, settled near Hubert and attended St. John’s at its original site. This window was made by one of Nan’s granddaughters, Teri Friesen of Telkwa, and is a design of wild roses which surely would have delighted Nan’s heart. In the east wall of the church, above the altar, is another stained glass window, also diamond shaped. It shows a white dove with an olive branch. Made by Pauline Threlkeld of Quick and given to the church by Corrie & Ken Rowe of Quick. Yes, indeed, the little church has reason to say to visitors: I am greatly loved.” Regarding Nan Bourgon, when she first came to Hubert in 1915 she was a lonely English lady who found it hard to adjust to the hard times in a pioneer community. Her best friend and comforter during that time was the little church of St. John’s Divine. In her book “Rubber Boots for Dancing” she writes “The little church is to me still beautiful with its carved oak rails and the eagle on the lectern”. Indeed the newly restored church, with its wild rose window, would have gladdened Nan’s heart as it surely would Mrs. Mary Lombe’s too.
Diocesan Intercessions List List updated in April, 2014 Day 1 and every day) THE BISHOP: William and his wife Margaret Day 2) PRINCE RUPERT: The Congregation of the Cathedral Church of St. Andrew; The Very Rev. Jason (Nova) Haggstrom, Rector and Dean, the Rev. Dr. Canon James (Bryann) Nuzzo, Honourary Assistant; for the Wardens, Church Committee and Lay Readers. 3) PORT EDWARD: The Congregation of Christ The King. The Rev. Sam Lewis Priest in Charge, The Rev. Ben Hill, The Rev. Peter (Loretta) Nelson, The Revs. Thelma Hill, Bertha Lewis, Yvonne Hill, and Anthony (Helen) Adams, Priests; for the Wardens, Lay Readers, Catechists and Church Army Officers. 4) KITKATLA: The Congregation of St. Peter’s; for The Rev. Matthew (Joanne) Hill, Priest, the Wardens, for the Lay Readers and Church Army Officers. 5) OLD MASSETT, HAIDA GWAII: The Congregation of St. John; The Rev. Lily Bell, Priest; for the Wardens, Lay Readers and Church Army Officers. ST. PAUL, MASSET INLET MISSION: The Congregation of St. Paul; For the Wardens and Lay Readers. 6) KINCOLITH: The Congregation of Christ Church; The Rev. Harry (Florence) Moore, Priest; for the Wardens, Lay Readers and Church Army Officers. 7) TERRACE: The Congregation of St. Matthew; The Ven. Ernest (Corina) Buchanan, Priest; for the Wardens and Lay Readers. 8) AIYANSH: The Congregation of Holy Trinity. The Rev. Gary (Colleen) Davis, Priest in charge; for the Wardens and Lay Readers. 9) GREENVILLE: The Congregation of St. Andrew; for the Wardens, Lay Readers and Church Army Officers. 10) KITIMAT: The Congregation of Christ Church; The Rev. Luke (Sandy) Anker, Priest; for the Wardens and Lay Leaders. 11) HAZELTON: The Congregation of St. Peter; For the Wardens and Lay Readers. 12) BULKELY VALLEY PARISH: The Congregations of St. James; Smithers and St. John the Divine, Quick; for the Wardens and Lay Readers. 13) HOUSTON: The Congregation of St. Clement; For the Wardens and Lay Readers. 14) STUART NECHAKO LAKES REGIONAL PARISH: The Congregations of Holy Trinity, Vanderhoof, St. Patrick’s, Fort St James and St. Wilfred’s, Fraser Lake; Rev. Roy Andrews, Priest; Rev. Gwen Andrews, Priest; for the Wardens and Lay Readers. 15) MACKENZIE: The Congregation of Hope Trinity. The Rev. Henry (Jeanne) Dunbar, Priest; for the Wardens and Lay Readers. 16) HUDSON’S HOPE: The Congregation of St. Peter. Marlene Peck, Lay Missionary, for Page 8
the Wardens and Lay Readers. 17) CHETWYND: The Congregation of Chetwynd Shared Ministry. Marlene Peck, Lay Missionary; for the Wardens and Lay Readers. 18) NORTH PEACE PARISH: The Congregations of St. Martin, Fort St. John, St. Mathias, Cecil Lake and Church of the Good Shepherd, Taylor; The Rev. Enid Pow, Priest; for the Wardens and Lay Readers. 19) SOUTH PEACE PARISH: The Congregations of St. Mark, Dawson Creek and Christ Church, Pouce Coupe; The Venerable Tim (Beverly) Johnson, Priest; for the Wardens and Lay Readers. 20) SYNOD OFFICE STAFF: Donna Demers Accountant; Cliff Armstrong, Diocesan Archivists; Audrey Wagner, Diocesan Secretary/ Treasurer. 21) DIOCESAN EXECUTIVE AND ALL OTHER DIOCESAN COMMITTEES
The Most Rev. Claude Miller Canada (Fredericton) The Most Rev. Fred Hiltz Primate of All Canada 29) ALL THEOLOGICAL COLLEGES AND TRAINING CENTERS. – especially Wycliffe College and Regent College. 30) THE PRIMATE’S WORLD RELIEF AND DEVELOPMENT FUND 31) FOR THOSE WHO ARE TRAINING FOR MINISTRY: for those learning to be Lay readers; for those discerning calls to verious forms of ministry; for those discerning call to ordination as a deacon and as priests in the Church. For God to raise up evangelists among us.
22) RETIRED CLERGY: Lance Stephens, Mike Monkman, Lorna Janze, Peter (Margo) Hamel, MaryParslow, Charlie Parslow, Fay Lavallee, Ray Fletcher, Jim Cain, Margaret Powell, James (Margaret) Moore. James Cain. 23) HONORARY CANONS: Lance Stephens, Peter Hamel, Gary Davis; HONORARY LAY CANONS: Jennifer Davies, Camilla Haines, Eleanor Kustas. 24) REGISTRAR: Desiree Read; CHANCELLOR: Deborah O’Leary; A.C.W. PRESIDENT: Susan Kinney 25) CAMP CALEDONIA: The Rev. Luke Anker, Chairperson, Board Members, Staff and volunteers; and most especailly, the campers. 26) BENEFACTORS AND CONTRIBUTORS OF THE DIOCESE. 27) BISHOP’S OF THE PROVINCE OF BC & YUKON The Rt. Rev. Melissa Skelton New Westminster The Rt. Rev. Larry Robertson Yukon The Rt. Rev. Dr. Logan McMenamie British Columbia The Most Rev. John Privett Kootenay and Metropolitan of BC & Yukon The Rt. Rev. Barbara Andrews Bishop Suffragan to the Metropolitan The Anglican Parishes of the Central Interior 28) THE PRIMATE & METROPOLITANS of other Canadian Provinces: The Most Rev. David Ashdown Rupert’s Land (Keewatin) The Most Rev. Colin Johnson Ontario (Toronto)
Caledonia Times — May 2014